Division 


m? 


Section 


Digitized  by  the  Internet  Archive 
in  2019  with  funding  from 
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https://archive.org/details/handbookofsalvatOOunse 


A 

s/C 

HANDBOOK 


OF 


SALVATION  ARMY 
DOCTRINE 


PREPARED  UNDER  THE  PERSONAL 
SUPERVISION  AND  ISSUED  BY 
AUTHORITY  OF 


The  General 


THE  SALVATION  ARMY 
SUPPLIES  AND  PURCHASING  DEPARTMENT 
120-130  West  Fourteenth  Street 
NEW  YORK 

1923 


The  Salvation  Army  Press,  New  York  City 


HANDBOOK  OF  SALVATION  ARMY 

DOCTRINE 


CONTENTS 


PAGE 

Chapter  I. — The  Doctrines  of  The  Salvation 

Army . 1 

Chapter  II. — The  Bible . 3 

Section  1.  Description  of  the  Bible  .  .  3 

“  2.  The  Need  for  the  Bible  ...  5 

“  3.  The  Revelation  given  by  the  Bible  7 

“  4.  Some  Outstanding  Features  of  the 

Bible  ......  10 

5.  The  Inspiration  of  the  Bible  .  .  14 

•  Chapter  III. — God . 23 

Section  1.  The  Existence  of  God  .  .  .23 

“  2.  The  Being  and  Attributes  of  God  .  26 

“  3.  The  Unity  and  Trinity  of  God  .  30 

Chapter  IV. — Jesus  Christ . 34 

Section  1.  His  Twofold  Nature  .  .  .34 

2.  His  Divinity  .  .  .  .  .36 

3.  His  Humanity  .  .  .  .39 

4.  His  Names  and  Titles  .  .  .41 

Chapter  V. — Man . 44 

Section  1.  The  Nature  of  Man  .  .  .44 

2.  The  Origin  of  Man  .  .  .46 

3.  The  Fall  of  Man  .  .  .  .50 

4.  The  Sinfulness  of  Man  .  .  .52 


CONTENTS 


PAGE 

Chapter  VI  — 

-Redemption  .... 

61 

Section  1.- 

—The  Nature  of  Redemption  . 

61 

“  2. 

The  Extent  of  the  Atonement 

72 

"  3. 

The  Harmony  of  Redemption 

and 

Free-Will  .... 

75 

Chapter  VII- 

—The  Holy  Spirit  . 

81 

Section  1. 

His  Nature  .... 

81 

“  2. 

His  Work  .... 

83 

Chapter  VIII 

— Salvation  .... 

90 

Section  1. 

Introductory  .... 

90 

“  2. 

The  Conditions  of  Salvation  . 

92 

“  3. 

The  Benefits  Included  in  Salvation 

99 

“  4. 

Assurance  of  Salvation  . 

106 

“  5. 

The  Heathen  and  Salvation  . 

108 

Chapter  IX  — 

-The  Spiritual  Life 

110 

Section  1. 

Development  of  Religion 

110 

“  2. 

Backsliding  .... 

116 

Chapter  X. — Entire  Sanctification  . 

122 

Section  1. 

Its  Nature  .... 

122 

“  2. 

Its  Possibility 

130 

“  3. 

Its  Attainment 

136 

"  4. 

Its  Results  .... 

144 

Chapter  XI.— 

-Last  Things  .... 

147 

Section  1. 

Death  and  After  . 

147 

“  2. 

The  Return  of  Jesus  Christ  . 

150 

“  3. 

Resurrection  .... 

153 

“  4. 

Judgment  .... 

156 

“  5. 

Hell . 

160 

“  6. 

Heaven  .... 

164 

Appendix — Ceremonials  .... 

168 

Baptism . 

169 

The  Lord’s  Supper,  or  Communion 

173 

Index 

177 

GENERAL  ORDER 


This  volume  has  been  prepared  under  my  personal  guid¬ 
ance  and  supervision.  It  contains  a  statement  of  the 
principal  Doctrines  of  The  Salvation  Army. 

These  Doctrines  are  to  be  taught  in  connection  with 
all  Salvation  Army  Officers’  Training  Operations,  both 
preparatory  and  institutional. 

It  is  required  of  Officers  of  all  ranks  that  their  teach¬ 
ing,  in  public  and  in  private,  shall  conform  to  our  Doc¬ 
trines  as  herein  set  forth. 

Bramwell  Booth, 

General. 

International  Headquarters, 

London. 

November ,  1922. 


V 


HANDBOOK 

OF 

Salvation  Army  Doctrine 

CHAPTER  I 

THE  DOCTRINES  OF  THE  SALVATION  ARMY 

The  following  are  the  principal  Doctrines  held  and 
taught  by  The  Salvation  Army,  as  set  forth  in  the  Foun¬ 
dation  Deed,  enrolled  in  the  Chancery  Division  of  the 
High  Court  of  Justice,  England,  on  the  13th  of  August, 
1878,  and  embodied  in  all  enactments  and  settlements 
throughout  the  world  under  which  its  property  is  held : — 

1.  We  believe  that  the  Scriptures  of  the  Old  and 
New  Testaments  were  given  by  the  inspiration  of  God, 
and  that  they  only  constitute  the  Divine  rule  of  Christian 
faith  and  practice. 

2.  We  believe  that  there  is  only  one  God,  who  is 
infinitely  perfect,  the  Creator,  Preserver  and  Governor 
of  all  things. 

3.  We  believe  that  there  are  Three  Persons  in  the 
Godhead — the  Father,  the  Son  and  the  Holy  Ghost — un¬ 
divided  in  essence,  co-equal  in  power  and  glory,  and  the 
only  proper  object  of  religious  worship. 

4.  We  believe  that  in  the  person  of  Jesus  Christ 
the  Divine  and  human  natures  are  united,  so  that  He  is 
truly  and  properly  God,  and  truly  and  properly  man. 

5.  We  believe  that  our  first  parents  were  created 
in  a  state  of  innocence,  but  by  their  disobedience  they  lost 
their  purity  and  happiness ;  and  that,  in  consequence  of 
their  fall,  all  men  have  become  sinners,  totally  depraved, 
and  as  such  are  justly  exposed  to  the  wrath  of  God. 

6.  We  believe  that  the  Lord  Jesus  Christ  has,  by 
His  suffering  and  death,  made  an  atonement  for  the  whole 
world,  so  that  whosoever  will  may  be  saved. 

7.  We  believe  that  repentance  towards  God,  faith 
in  our  Lord  Jesus  Christ,  and  regeneration  J>y  the  Holy 
Spirit  are  necessary  to  Salvation. 


HANDBOOK  OF  DOCTRINE 


[chap.  I 


8.  We  believe  that  we  are  justified  by  grace, 
through  faith  in  our  Lord  Jesus  Christ,  and  he  that 
believeth  hath  the  witness  in  himself. 

9.  We  believe  that  the  Scriptures  teach  that  not 
only  does  continuance  in  the  favor  of  God  depend  upon 
continued  faith  in,  and  obedience  to,  Christ,  but  that  it  is 
possible  for  those  who  have  been  truly  converted  to  fall 
away  and  be  eternally  lost. 

10.  We  believe  that  it  is  the  privilege  of  all  believ¬ 
ers  to  be  “wholly  sanctified,”  and  that  “the  whole  spirit, 
and  soul,  and  body”  may  be  “preserved  blameless  unto 
the  coming  of  our  Lord  Jesus  Christ.”  That  is  to  say, 
we  believe  that  after  conversion  there  remain  in  the  heart 
of  the  believer  inclinations  to  evil,  or  roots  of  bitterness, 
which,  unless  overpowered  by  Divine  grace,  produce 
actual  sin;  but  that  these  evil  tendencies  can  be  entirely 
taken  away  by  the  Spirit  of  God,  and  the  whole  heart, 
thus  cleansed  from  everything  contrary  to  the  will  of 
God,  or  entirely  sanctified,  will  then  produce  the  fruit  of 
the  Spirit  only.  And  we  believe  that  persons  thus  entirely 
sanctified  may,  by  the  power  of  God,  be  kept  unblamable 
and  unreprovable  before  Him. 

11.  We  believe  in  the  immortality  of  the  soul;  in 
the  resurrection  of  the  body ;  in  the  general  judgment 
at  the  end  of  the  world ;  in  the  eternal  happiness  of  the 
righteous ;  and  in  the  everlasting  punishment  of  the 
wicked. 


CHAPTER  II 

THE  BIBLE 


Sec.  I. — Description  of 

the  Bible. 

II. — The  Need  for 
the  Bible. 

III. — T  h  e  Revela¬ 
tion  given  BY 
the  Bible. 


Sec.  IV. — S  o  m  e  Out¬ 
standing 
Features  of 
the  Bible. 

V. — The  Inspira¬ 
tion  of  the 
Bible. 


“We  believe  that  the  Scriptures  of  the  Old  and 
New  Testaments  were  given  by  the  inspiration 
of  God,  and  that  they  only  constitute  the  Divine 
rule  of  Christian  faith  and  practice.” 

Section  I. — DESCRIPTION  OF  THE  BIBLE 


1.  The  Bible  is  the  book  upon  which  The  Salvation 
Army  bases  both  its  faith  (what  it  believes)  and  its 
practice  (what  it  does). 

2.  The  Name  of  this  Book — “Bible” — means 
“book”  or  “books.”  By  speaking  of  it  as  “The  Bible,” 
we  mean  that  it  is  the  book,  or  the  book  of  books — there 
is  no  other  like  it. 

The  Bible  is  also  called  “Scripture,”  “The  Scriptures,” 
“The  Holy  Scriptures.”  “Scripture”  means  “writing,”  the 
Bible  being  God’s  written  message  to  mankind. 

3.  The  Bible  consists  of  the  Old  Testament, 
which  deals  with  time  and  events  previous  to  the  coming 
of  Jesus  Christ,  and  the  New  Testament,  which  tells 
about  Jesus  Christ,  His  earliest  followers,  and  their  teach¬ 
ing. 

The  Old  Testament  contains  39  separate  books,  and 
the  New  Testament  27,  making  66  in  all. 

The  division  of  the  Bible  into  chapters  and  verses  was 
introduced  in  comparatively  recent  times,  for  the  con¬ 
venience  of  readers. 

4.  The  Bible  is  both  a  Book  and  a  Collection 
of  Books.  It  has  been  called  “A  Divine*  Library.” 

Its  sixty-six  books  were  written  during  a  period  of 
between  1,500  and  1,600  years.  It  embraces  almost  every 

*  “Divine”  means  belonging  to  or  proceeding  from  God. 


4 


HANDBOOK  OF  DOCTRINE 


[chap.  II 


form  of  literature — law,  history,  parable,  poetry,  prophecy, 
proverb,  biography,  letters.  Its  authors,  about  forty  in 
number,  include  warriors  and  statesmen,  kings  and  peas¬ 
ants,  prophets  and  priests,  fishermen  and  herdsmen. 

Yet,  in  spite  of  the  many  differences  of  its  separate 
books,  the  Bible  manifests  a  marvellous  unity  (oneness) 
of  spirit,  purpose  and  plan,  which  makes  its  readers  feel 
that  it  is  a  single  harmonious  whole.  Its  several  parts  fit 
in  with  and  are  necessary  to  each  other ;  they  all  teach  the 
same  great  truths.  The  Bible  has  a  beginning,  a  middle, 
and  an  end;  it  is  incomplete  if  any  part  is  omitted.  Its 
central  theme  is  Jesus  Christ;  the  Old  Testament  pre¬ 
pares  for  Him,  the  New  Testament  shows  how  He  ful¬ 
filled  and  exceeded  Old  Testament  expectations. 

This  unity  of  the  Bible ,  in  spite  of  its  diversity  (dif¬ 
ferences),  points  to  the  fact  that  one  all-controlling  Mind 
must  have  directed  its  various  human  authors. 

5.  The  Subjects  with  which  the  Bible  deals  are 
the  most  important  and  solemn  that  can  occupy  the  mind 
of  man — those  which  present  to  him  his  deepest  prob¬ 
lems.  The  Bible  teaches  man  what  he  is,  whence  he 
came,  whither  he  goes.  It  tells  him  of  God,  his  Maker 
and  the  Author  of  all  things,  and  of  God’s  will  con¬ 
cerning  himself.  It  makes  known  to  him  the  way  of  de¬ 
liverance  from  sin.  It  opens  to  him  the  world  to  come, 
revealing  the  final  destinies  of  the  good  and  the  bad. 

6.  The  Old  Testament  was  originally  written 
(mostly)  in  Hebrew,  and  the  New  Testament  in 
Greek.  But  the  Bible  has  now  been  translated  into  at 
least  550  different  languages;  in  fact,  there  are  com¬ 
paratively  few  people  in  the  world  who  cannot  obtain  a 
copy  in  their  own  tongue.  It  is  the  most  widely  read  and 
most  influential  book  in  existence. 

7.  The  Reason  for  the  Far-reaching  Influence 
of  the  Bible  is  to  be  found  in  the  fact  that  it  is  divine; 
that  is,  the  Bible  contains  a  revelation  from  God  (see 
Section  III)  and  is  inspired  by  God  (see  Section  V  of  this 
Chapter). 


THE  BIBLE 


5 


Section  II. — THE  NEED  FOR  THE  BIBLE 

1.  All  who  believe  in  the  True  and  Living  God 

WOULD  NATURALLY  EXPECT  HlM,  IN  SOME  WAY,  TO  RE¬ 
VEAL  or  make  Himself  known  to  Man,  for  two1 
REASONS  : — 

(a)  In  order  that  God ,  as  the  loving  Father  of  all, 
might  have  the  affection  and  worship  of  creatures  made- 
in  His  own  image. 

(b)  In  order  that  Man  might  understand  and  fulfil 
God’s  purpose  concerning  himself,  and  also  satisfy  his 
own  inward  desire  to  worship  a  Superior  Being. 

2.  “Revelation"  signifies  making  known  what 
would  otherwise  be  hidden,  also  that  which  is  made 
known. 

Literally,  revelation  is  “ unveiling ” — either  the  act  of 
unveiling  or  the  result  of  it;  just  as  the  word  “creation" 
is  applied  to  the  act  of  creating,  or  to  what  has  resulted 
from  the  act  of  creating — that  is,  the  universe. 

Divine  Revelation  is  the  making  known,  by  God,  of 
truth  concerning  Himself  and  His  will  for  mankind,  also 
the  truth  thus  made  known. 

3.  Divine  Revelation  is  of  two  kinds:  (a)  General 
or  Natural  Revelation;  (b)  Special  or  Supernatural  Reve¬ 
lation. 

(a)  General  or  Natural  Revelation  is  that  knowledge 
of  God  and  divine  things  which  all  may  obtain  by  observ¬ 
ing  and  reflecting  on  the  ordinary  works  of  God.  Just  as 
considerable  knowledge  of  a  man,  say  an  artist  or  builder, 
can  be  gained  by  examining  his  work,  so  considerable 
knowledge  of  God  can  be  gained  by  studying  His  work. 
Thus : — 

i.  The  work  of  God  around  us — nature  (the  world  and 

the  universe),  with  all  its  marvels — teaches  some¬ 
thing  of  the  wisdom  and  power  of  God. 

ii.  The  work  of  God  within  ourselves — our  sense  of 

dependence  and  our  conscience — suggests  a  great 
Lawgiver  to  whom  we  are  accountable. 

(b)  Special  or  Supernatural  Revelation  is  that  knowl¬ 
edge  of  divine  truth  which  is  given  directly  by  God  to 


6  HANDBOOK  OF  DOCTRINE  [chap,  ii 

man,  and  which  man  could  not  otherwise  have  discovered. 
The  Bible  is  the  record  of  this  Revelation. 

4.  Natural  Revelation  is  given  to  all,  and  men 
are  responsible  for  the  measure  of  light  thus  bestowed 
upon  them.  This  is  taught  by  the  Bible,  which  shows 
that : — 

(a)  God  speaks  to  man  in  Nature. 

“The  heavens  declare  the  glory  of  God;  and  the  firma¬ 
ment  showeth  His  handiwork.  Day  onto  day  uttereth 
speech,  and  night  unto  night  showeth  knowledge” 
(Psalm  xix.  1,  2). 

“That  which  may  be  known  of  God  is  manifest  in  them. 
.  .  .  For  the  invisible  things  of  Him  since  the  creation  of 
the  world  are  clearly  seen,  being  perceived  through  the 
things  that  are  made,  even  His  everlasting  power  and 
divinity;  that  they  may  be  without  excuse”  (Romans  i. 
19.  20,  R.V.). 

(b)  God  speaks  to  man  through  Conscience. 

“Which  show  the  work  of  the  law  written  in  their 
hearts,  their  conscience  also  bearing  witness,  and  their 
thoughts  the  meanwhile  accusing  or  else  excusing  one 
another”  (Romans  ii.  15). 

5.  But  Natural  Revelation  alone  is  insufficient, 
for — 

(a)  Natural  Revelation  provides  only  very  limited 
knowledge  of  God,  showing  little,  for  example,  of  His 
holiness,  love,  mercy,  Fatherhood,  or  of  His  purposes  for 
man’s  future. 

(b)  Natural  Revelation  sheds  no  light  on  man’s  great¬ 
est  need — a  way  of  deliverance  from  sin. 

(c)  Natural  Revelation  is  general  only.  That  is,  it 
makes  known,  for  example,  God’s  goodness  to  all  in  pro¬ 
viding  rain,  sunshine,  and  other  benefits,  but  not  of  His 
care  for  each.  Thus  it  fails  to  satisfy  the  craving  of  the 
human  heart  for  the  personal  friendship  of  God  and  for 
individual  communion  with  Him. 

(d)  Natural  Revelation  has  failed,  throughout  the  ages, 
to  lead  any  race  or  people  to  a  high  and  holy  conception  of 
God,  such  as  is  given  in  the  Bible.  The  only  religions 

<  which  teach  one  Living  God  (Monotheism)  are  the  Chris¬ 
tian,  the  Jewish  and  the  Mohammedan.  Of  these  the 
Christian  and  the  Jewish  religions  are  founded  on  the 
Bible,  while  Mohammedanism  derives  much  of  its  original 
teaching  from  Bible  sources.  History  shows  that  races 
and  individuals  possessing  natural  revelation  only,  have 


THE  BIBLE 


7 


occasionally  developed  certain  true  ideas  of  God,  but  they 
have  never  discovered  enough  to  free  themselves  from 
the  darkness  of  heathenism. 

6.  Hence,  Special  or  Supernatural  Revelation 
(as  recorded  in  the  Bible)  is  needed.  This  the  Bible  itself 
points  out. 

“Canst  thou  by  searching  find  out  God?”  (Job  xi.  7). 
“For  who  hath  known  the  mind  of  the  Lord?”  (Romans 
xi.  34). 

“The  world  by  wisdom  knew  not  God”  (1  Corinthians  i. 
21). 

“No  man  knoweth  the  Son  but  the  Father,  neither 
knoweth  any  man  the  Father,  save  the  Son,  and  he  to 
whomsoever  the  Son  will  reveal  Him”  (Matthew  xi.  27). 


Section  III.— THE  REVELATION  GIVEN  BY 

THE  BIBLE 

1.  God's  Special  or  Supernatural  Revelation  to 

MAN  WAS  GIVEN  THROUGH  CHOSEN  AND  PREPARED 
AGENTS.* 

In  early  times  Abraham  and  the  people  of  Israel  were 
selected  to  receive  and  record  divine  truth  on  behalf  of 
mankind.  For  this  purpose  they  were  separated  and 
taught  by  God  Himself.  Those  specially  fitted  among 
them,  such  as  Moses  and  the  Prophets,  were  favored  with 
striking  manifestations  of  God  and  with  direct  messages 
from  Him.  Through  this  Chosen  Nation,  too,  God  sent 
into  the  world  His  Son,  Jesus  Christ,  whose  special  reve¬ 
lation  was  recorded  by  His  Apostles  and  others  of  His 
early  followers. 

We  see,  therefore,  that  God  gave  His  special  revela¬ 
tion  to  the  world  through  human  instrumentality,  just  as, 
to-day,  He  usually  saves,  or  otherwise  helps  men,  through 
their  fellows. 

2.  The  Bible  is  the  Written  Record  of  God's 
Special  Revelation — His  means  of  preserving  that 
revelation  for  mankind  in  permanent  and  authoritative 
form. 

The  Bible  contains,  however,  besides  direct  revelation 
from  God,  truth  made  known  through  human  experi¬ 
ence,  such  as  history,  records  of  personal  life,  genealo¬ 
gies.  All  these  were  needful  to  a  full  understanding  of 

•An  “agent”  is  one  who  acts — usually  for  another. 


8 


HANDBOOK  OF  DOCTRINE 


[CHAP.  II 


the  revelation  given,  and  were  included  under  the  direc¬ 
tion  of  the  Holy  Spirit  (see  Section  V  of  this  Chapter). 

Thus,  not  only  those  parts  of  the  Bible  which  record 
God’s  particular  manifestations  of  Himself  and  His 
messages  to  man,  but  also  the  book,  taken  as  a  whole, 
makes  known  to  us  the  mind  and  will  of  God.  Hence 
the  Bible  contains  divine  revelation,  and  is  also  itself  a 
divine  revelation  to  mankind. 

3.  The  Bible  is  a  Divine  Revelation  in  that  it 
makes  known  to  us  truth  concerning  God;  that  is: — 

(a)  The  Bible  makes  known  God’s  dealings  with 
man .  The  national  and  personal  histories  recorded  reveal 
to  us  the  acts  of  God,  showing  how,  through  long  ages, 
God  overruled  all  events  for  the  fulfilment  of  His  pur¬ 
poses,  and  how  He  gradually  made  known  to  men  His 
nature  and  His  wishes.  Further,  God’s  dealings  with 
people  in  Bible  times  teach  us  how  He  feels  and  acts 
towards  those  in  similar  circumstances  to-day. 

(b)  The  Bible  makes  known  God’s  messages  to  man. 
Through  Prophets,  Apostles,  and  others,  God  spoke  to 
the  people  of  former  times,  and,  in  many  cases,  His 
actual  words  have  been  recorded.  In  so  far  as  such 
messages  concern  men  generally  they  are  intended  for 
all  as  well  as  for  those  to  whom  they  were  originally  sent. 

(c)  Most  important  of  all,  the  Bible  makes  known 
Jesus  Christ,  the  Son  of  God.  In  Him  God’s  fullest  reve¬ 
lation  is  given.  The  account  of  His  life,  teaching,  death, 
resurrection,  ascension,  and  of  the  work  of  His  early 
followers,  reveals  to  us  God’s  character,  thoughts  and 
purposes. 

(d)  The  Bible  makes  known  man’s  experiences  of 
God.  The  prayers,  testimonies,  and  other  records  of  the 
soul-life  of  Bible  characters  (in  the  Psalms,  for  example) 
teach  us  what  God  was  to  His  old-time  saints,  and  com 
sequently  what  He  can  be  to  us. 

4.  The  Divine  Revelation  contained  in  the  Bible 
is  Progressive;  that  is,  it  was  given  gradually,  as  men 
were  able  to  receive  it. 

A  wise  parent  or  teacher  does  not  present  all  knowl¬ 
edge  to  a  child  at  once.  One  thing  is  taught  at  a  time^ 


THE  BIBLE 


9 


and  the  easiest  first.  Then  as  the  child  develops,  more 
difficult  lessons  are  introduced  gradually.  And  this  is 
how  God  has  taught  mankind. 

Evidence  of  Progress  in  Revelation  is  Abundant. 

(a)  The  Bible  itself  says  that  God  made  His  revela¬ 
tion  a  little  at  a  time. 

“God,  having  of  old  time  spoken  unto  the  fathers  in  the 
prophets  by  divers  portions  and  in  divers  manners, 
hath  at  the  end  of  these  days  spoken  unto  us  in  His 
Son"  (Hebrews  i.  1,  2,  R.  V.). 

(b)  Religious  ideas  are  seen  to  have  been  unfolded 
slowly.  The  idea  of  God,  for  example,  becomes,  as  time 
goes  on,  larger,  nobler,  grander.  Every  succeeding 
prophet  is  enabled  to  perceive,  and  so  to  emphasize  some 
aspect  of  God’s  nature ;  Isaiah,  His  holiness ;  Amos,  His 
righteous  judgments;  Hosea,  His  forgiving  mercy. 
Finally,  Jesus  Christ  reveals  His  Fatherhood,  and  holy, 
sacrificial  love. 

(c)  A  gradual  advance  is  to  be  observed  in  men's  un¬ 
derstanding  of  God's  holy  standard  for  human  conduct. 
Yet  at  its  lowest  the  morality  of  Israel  was  always  in 
advance  of  that  of  neighboring  nations. 

(d)  Jesus  Christ  declared  that  the  religious  and  moral * 
teaching  of  the  Old  Testament  found  its  highest  develop¬ 
ment  in  Himself,  and  that  the  lower  requirements  of  the 
law  of  Moses  were  included  and  fulfilled  in  the  higher 
and  more  spiritual  requirements  of  His  teaching. 

“Think  not  that  I  am  come  to  destroy  the  law,  or  the 
prophets :  I  am  not  come  to  destroy,  but  to  fulfil.  For 
verily  I  say  unto  you,  Till  heaven  and  earth  pass,  one 
jot  or  one  tittle  shall  in  no  wise  pass  from  the  law,  till 
all  be  fulfilled”  (Matthew  v.  17,  18). 

“Ye  have  heard  that  it  was  said  by  them  of  old  time 
.  .  .  but  I  say  unto  you,”  etc.,  He  declares  repeatedly 
in  the  same  Chapter  (Matthew  v.  21,  22;  27,  28;  33,  34; 
38.  39). 

(e)  Jesus  Christ  promised  still  further  light  to  His 
Apostles . 

“I  have  yet  many  things  to  say  unto  you,  but  ye  cannot 
bear  them  now.  Howbeit,  when  He,  the  Spirit  of  truth, 
is  come,  He  will  guide  you  into  all  truth  .  .  .  and  He 
will  show  you  things  to  come”  (John  xvi.  12,  13). 

(f)  The  fulfilment  of  many  early  promises,  types  and 
predictions  is  recorded  in  later  Books.  Thus,  the  promises 
given  to  the  patriarchsf  are  seen  to  have  been  fulfilled — 

•  “Moral”  means  having  to  do  with  right  and  wrong. 

t  The  “patriarchs”  were  the  forefathers  of  the  Israelites,  namely, 
Abraham,  Isaac,  Jacob,  and  Jacob’s  twelve  sons. 


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some  in  the  time  of  Moses,  some  during  following  cen¬ 
turies,  and  some  in  Jesus  Christ.  The  sacrifices  of  Taber¬ 
nacle  and  Temple  foreshadow  the  Sacrifice  of  Calvary. 
The  teaching  of  the  prophets  points  forward  to  and  finds 
its  fulfilment  in  the  Messiah  (Saviour)  and  His  Kingdom. 

5.  God's  Supernatural  Revelation  was  given  in 
Different  Ways,  including  dreams,  visions,  visits  of  the 
Angel  of  Jehovah,  special  providences  and  miracles.  One 
of  the  highest  forms  of  Old  Testament  revelation  was 
prophecy,  and  the  highest  revelation  of  all  is  Jesus  Christ. 


Section  IV.— SOME  OUTSTANDING  FEATURES 
OF  THE  BIBLE  (PROPHECY— MIRACLES— 

JESUS  CHRIST) 

1.  Prophecy  is  one  of  the  highest  forms  of  Bible 
Revelation. 

( a )  Prophecy,  in  its  wider  and  general  meaning,  is  the 
telling  forth,  by  God’s  servants,  of  what  He  has  revealed 
to  them,  whether  this  relates  to  past,  present,  or  future. 
But  the  word  “prophecy”  is  also  used  in  the  narrower 
sense  of  prediction  or  foretelling  the  future. 

(h)  A  prophet  is  one  who  speaks  of  God  to  men. 
Again  and  again  we  read:  “The  word  of  the  Lord  came’’ 
— to  one  and  another.  In  no  religion  can  we  find  a  class  of 
people  corresponding  to  the  prophets  of  the  Bible. 

(c)  Prediction  was  usually  included  in  the  prophet’s 
message,  and  the  fulfilled  prophecies  of  the  Bible  consti¬ 
tute  one  convincing  proof  of  its  divine  origin. 

Prophecies  concerning  the  future  of  individuals,  cities 
and  nations,  uttered  by  the  prophets,  in  many  cases  hun¬ 
dreds  of  years  before  the  events  came  to  pass,  have  been 
marvellously  and  precisely  fulfilled.  For  example : — 

i.  The  whole  history  of  the  Jews  has  been  one  long 
fulfilment  of  the  prophecies  uttered  by  Moses 
(Deuteronomy  xxviii.)  and  others. 


THE  BIBLE 


11 


ii.  Nineveh,  once  the  proud  capital  of  mighty  Assyria, 

was  destroyed  exactly  as  the  prophet  Nahum 
predicted,  and,  for  more  than  2,000  years,  has 
been  a  “desolation,”  as  foretold  by  Zephaniah 
(chapter  ii.  12-15). 

iii.  The  downfall  of  Babylon  was  foretold  by  Isaiah 

(chaps,  xiii.  and  xiv.),  and  later  by  Jeremiah. 
At  that  time  it  was  the  greatest  city  of  the  most 
powerful  nation  in  the  world,  and  had  conquered 
every  other  then-known  people.  “Babylon  shall 
become  heaps,  a  dwelling  place  for  dragons,  an 
astonishment  and  a  hissing,  without  an  inhabi¬ 
tant”  (Jeremiah  li.  37) — all  of  which  has  long 
ago  been  literally  fulfilled. 

iv.  Prophecies  concerning  the  Messiah — His  coming, 

the  nature  of  His  Kingdom,  His  redeeming  work 
for  the  world,  and  its  treatment  of  Him,  were 
all  fulfilled  to  the  letter  in  Jesus  of  Nazareth. 

2.  Miracles  are  inseparably  connected  with  the 
Revelation  of  the  Bible. 

(a)  A  Miracle  may  be  described  as  an  intervention  by 
God  in  what  men  have  learned  to  look  upon  as  the  estab¬ 
lished  course  of  nature. 

(b)  The  possibility  of  miracles  cannot  but  be  admitted 
by  those  who  believe  in  the  living  God.  The  Upholder 
and  Director  of  all  things  can  surely  vary  His  usual  way 
of  working,  causing  events  to  take  place  in  accordance 
with  some  principle  unknown  to  man,  if  a  wise  and  im¬ 
portant  end  is  to  be  attained  thereby. 

(c)  Miracles  are  to  be  expected  as  the  credentials 
(proofs  of  authority)  of  the  agents  through  whom  God 
gave  His  special  revelations.  The  miracles  of  the  Bible 
were  wrought  only  for  the  high  and  holy  purpose  of  ad¬ 
vancing  God's  Kingdom,  and  comparatively  few  are 
recorded. 

(d)  Bible  revelation  is  itself  a  miracle.  And  miracles 
are,  throughout,  so  interwoven  with  the  revelation  that 
they  seem  to  be  part  and  parcel  of  it — particularly  in 
connection  with  the  Saviour. 


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[chap.  II 


( e )  Although  each  Bible  miracle  cannot  be  separately 
verified,  the  more  important  are  capable  of  proof  which 
fully  satisfies  unprejudiced  minds.  Take,  for  example,  the 
evidences  for  the  Resurrection  of  Jesus  Christ,  which  the 
enemies  of  the  Bible,  in  spite  of  determined  efforts,  have 
never  been  able  to  disprove. 

i.  The  news  of  the  Resurrection  spread  at  once,  in 
the  very  city  where  Christ  had  been  killed,  and 
His  enemies,  all  still  living,  would,  if  they  could, 
gladly  have  proved  the  story  false. 

ii.  Christ's  enemies  tried  to  stop  the  news  from  spread¬ 

ing — first,  by  a  report  that  His  disciples  had 
stolen  His  body,  and  later  by  persecuting  and 
killing  the  witnesses  to  the  Resurrection. 

iii.  If  Christ  had  not  risen  His  body  could  and  would 

have  been  found.  All  admit  that  the  tomb  was 
empty.  Both  the  Jewish  and  Roman  authorities, 
had  they  really  believed  Christ’s  disciples  had 
hidden  the  body — as  was  said  by  some — would 
have  arrested  them,  examined  them  by  torture, 
and  forced  them  to  give  it  up,  afterwards  show¬ 
ing  it  to  the  people,  and  so  for  ever  putting  an 
end  to  the  preaching  of  the  Resurrection. 

iv.  Christ's  Resurrection  was  one  means  of  the  found¬ 

ing  and  spread  of  Christianity.  The  disciples 
were  entirely  changed  after  seeing  their  risen 
Lord.  They  boldly  preached  Him  in  Jerusalem, 
the  very  stronghold  of  their  enemies,  which 
would  have  been  impossible  had  they  stolen  His 
body.  Their  first  3,000  converts,  as  well  as  the 
vast  and  ever-increasing  numbers  since  won, 
could  never  have  been  led  to  believe  in,  to  trust, 
to  follow,  and  in  many  cases  to  die  for  Jesus, 
had  He  proved  His  own  words  false  by  not  ris¬ 
ing  again,  as  He  said  He  would. 

v.  Christ's  Resurrection  was  the  beginning  of  the 
Christian  Sabbath  as  an  institution.  Until  then 
the  Jews’  sacred  day  had  been  the  seventh  of  the 


THE  BIBLE 


13 


week — our  Saturday — but  afterwards  the  Chris¬ 
tians  observed  the  first  day  of  the  week — our 
Sunday.  This  is  the  origin  of  the  expression  “the 
Lord’s  Day.” 

vi.  The  Jewish  historian,  Josephus,  who  lived  at  the 
time  of  the  Apostles,  and  who  never  became  a 
Christian,  mentioned  the  Resurrection  of  Jesus. 
In  connection  with  his  story  of  Pontius  Pilate, 
he  wrote : — 

“Now  there  was  about  this  time  Jesus,  a  wise  man,  if  it 
be  lawful  to  call  Him  a  man,  for  He  was  a  doer  of  won¬ 
derful  works — a  teacher  of  such  men  as  receive  the 
truth  with  pleasure. 

“He  drew  over  to  Him  both  many  of  the  Jews  and  many 
of  the  Gentiles.  He  was  Christ;  and  when  Pilate  at  the 
suggestion  of  the  principal  men  amongst  us  had  con¬ 
demned  Him  to  the  cross,  those  that  loved  Him  at  the 
first  did  not  forsake  Him,  for  He  appeared  to  them  aUve 
again  the  third  day,  as  the  divine  prophets  had  foretold 
these  and  ten  thousand  other  wonderful  things  con¬ 
cerning  Him;  and  the  tribe  of  Christians  so  named  from 
Him  are  not  extinct  at  this  day.” 

(f)  It  is  clear,  therefore,  that  miracles  are  closely 
associated  with  the  Saviour  and  with  God’s  revelation  to 
mankind. 

3.  Jesus  Christ  is  God’s  Supreme  Revelation  to 

MAN. 

“Jesus  saith  unto  him,  I  am  the  way,  the  truth,  and  the 
life :  no  man  cometh  unto  the  Father,  but  by  Me” 
(John  xiv.  6). 

“No  man  hath  seen  God  at  any  time;  the  only  begotten 
Son,  which  is  in  the  bosom  of  the  Father,  He  hath  de¬ 
clared  Him”  (John  i.  18). 

“God,  having  of  old  time  spoken  unto  the  fathers  in  the 
prophets,  by  divers  portions  and  in  divers  manners,  hath 
at  the  end  of  these  days  spoken  to  us  in  His  Son”  (He¬ 
brews  i.  1,  2,  K.V.). 

(a)  Jesus  Christ  is  the  central  figure  of  the  Bible,  the 
One  towards  whom  previous  revelation  pointed,  the  One 
from  whom  springs  all  that  follows. 

(b)  The  most  striking  feature  of  Jesus  Christ,  as  He 
is  presented  to  us  in  the  Gospels,  is  His  perfect  Oneness 
with  God,  and  consequent  sinlessness.  This  makes  Him 
infinitely  superior  to  any  others  through  whom  divine 
revelations  were  given. 

(c)  Jesus  Chris f s  revelation  dealt  chiefly  with  the 
Kingdom  of  God,  or  the  reign  of  God  in  human  hearts 
and  lives. 


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[CHAP.  II 


(d)  His  revelation  was  given  by  means  of  what  He 
was  (His  character),  what  He  said  (His  teaching),  and 
what  He  did  (His  work,  sacrifice,  triumph).  His  sacri¬ 
fice  on  the  Cross  is  the  supreme  revelation  of  the  love  and 
the  holiness  of  God,  and  of  the  evil  of  sin  (see  Chapter 
VI,  Section  I). 

(e)  The  revelation  given  by  Jesus  Christ  was  com¬ 
pleted  by  the  Apostles.  Only  in  part  could  He  make 
known,  during  His  lifetime,  the  whole  truth  concerning 
Himself,  for  His  work  had  to  be  finished  before  it  could 
be  fully  understood.  Hence  the  Apostles  give  us  the 
clearest  light  concerning  Christ’s  death  and  exaltation, 
and  the  work  of  His  Holy  Spirit. 

(f)  To  those  who  deny  Supernatural  Revelation  Jesus 
Christ  presents  a  problem  that  cannot  be  explained. 
Usually  such  people  represent  Him  as  the  best  and  noblest 
of  men,  a  martyr  to  His  convictions,  but  no  more.  Ac¬ 
cording  to  this  view,  however,  He  must  have  been  either 
self-deceived  or  an  impostor,  both  suppositions  being  quite 
inconsistent  with  what  is  recorded  of  Him.  Even  should 
unbelievers  assert  that  in  fact  Christ  never  lived,  they 
have  still  to  explain  how  there  arose  so  remarkable  an 
idea  as  that  given  of  Him  in  the  Gospels,  for,  were  His 
existence  only  imaginary,  this  idea  would  itself  be  a 
miracle. 

Section  V.— THE  INSPIRATION  OF  THE  BIBLE 

1.  The  Inspiration  of  the  Bible  is  that  special 
working  or  influence  of  the  Holy  Spirit  whereby  He 
fitted  His  chosen  servants  to  receive  the  truth  which  He 
revealed,  and  guided  them  in  writing  it  down. 

“Inspiration”  literally  means  “inbreathing;”  “divine 
inspiration”  means  “inbreathing  by  God.”  Thus  both  the 
Bible  writers  and  the  Bible  itself  are  “God-breathed.” 
Consequently  the  Book  comes  to  us  with  divine  authority. 

“Holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Ghost"  (2  Peter  1,  21). 

2.  Divine  Revelation  and  Divine  Inspiration  go 


together. 


THE  BIBLE 


15 


(a)  The  Inspiration  of  the  Bible  includes  three  opera¬ 
tions  of  the  Holy  Spirit 

i.  Revelation  of  divine  truth. 

ii.  Illumination  of  His  chosen  agents.  That  is,  the 
Holy  Spirit  fitted  them  to  receive  and  under¬ 
stand  the  revelation  given. 

iii  Direction  in  making  the  written  record. 

(b)  The  Inspiration  of  the  Bible  presupposes  and 
includes  the  giving  of  divine  revelation. 

It  is  in  this  respect,  among  others,  that  the  inspiration 
of  the  writers  of  the  Bible  differs  so  radically  from  the 
inspiration  of  other  authors.  We  speak  of  the  “inspira¬ 
tion”  of  a  Milton  or  of  some  other  writer,  but  that  is 
inspiration  of  quite  another  order.  Such  writers  make 
no  claim  to  record  direct  God-given  revelation. 

Then  again,  although  all  God’s  obedient  people  are 
“inspired,”  or  fitted,  by  the  Holy  Spirit,  for  the  work  to 
which  He  calls  them,  His  followers  are  not  usually  called 
to  receive  special  revelation  direct  from  God ;  hence 
their  “inspiration”  is  not  the  same  as  that  of  the  Bible 
writers. 

(c)  Usually  the  revelation  was  recorded  by  the  one 
who  received  it,  as  in  the  case  of  the  Prophets  and  Apos¬ 
tles.  In  other  cases  the  inspired  writer  was  closely  in 
touch  with  those  to  whom  the  revelation  was  given. 

(d)  We  believe  the  whole  Bible  to  be  inspired,  though 
not  necessarily  all  parts  of  it  in  the  same  way  or  in  the 
same  degree. 

3.  The  Purpose  of  the  Divine  Inspiration  of  the 
Bible  is  clearly  stated ;  namely,  to  lead  men  to  Salvation 
through  Jesus  Christ  and  teach  them  how  to  serve  God. 

“The  sacred  writings  .  .  .  are  able  to  make  thee  wise 
onto  salvation  through  faith  which  is  in  Christ  Jesus. 
Every  Scripture  inspired  of  God  is  also  profitable  for 
teaching,  for  reproof,  for  correction,  for  instruction 
which  is  in  righteousness:  that  the  man  of  God  may  be 
complete,  furnished  completely  unto  every  good  work” 
(2  Timothy  iii.  15-17,  R.V.). 

“These  are  written,  that  ye  might  believe  that  Jesus  is 
the  Christ,  the  Son  of  God;  and  that  believing  ye  might 
have  life  through  His  name”  (John  xx.  31). 

4.  The  Holy  Spirit,  when  inspiring  the  Writers 
of  the  Bible,  did  not  deal  with  them  as  mere 


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machines.  They  retained  all  their  own  powers  and 
peculiarities.  This  is  seen  in  differences  of  style  and  in 
the  varying  accounts  given  of  the  same  events. 

5.  There  are  many  evidences  that  the  Bible  is 
inspired  by  God.  Besides  fulfilled  prophecy  (already 
dealt  with),  some  other  evidences  of  its  divine  inspiration 
may  be  given: — 

(a)  Jesus  Christ  showed  that  He  considered  the  Bible 
divine. 

i.  With  respect  to  the  Old  Testament — 

He  spoke  of  it  as  divine.  He  said  that  the  Jews 
were  those  “unto  whom  the  word  of  God  came” 
(John  x.  35),  described  it  as  “that  which  was 
spoken  ...  by  God”  (Matthew  xxii.  31),  called 
the  law  of  Moses  the  “commandment  of  God” 
and  the  “word  of  God”  (Mark  vii.  8,  9,  13), 
declared  that  “the  Scripture  cannot  be  broken” 
(John  x.  35). 

He  acknowledged  its  inspiration  when  He  said  that 
David  spake  “in  the  Spirit”  (Matthew  xxii.  43). 

He  frequently  appealed  to  it,  as  to  an  authority 
which  He  regarded  as  final.  He  met  the  temp¬ 
ter  with  “It  is  written”  (Matthew  iv.  4,  7,  10)  ; 
He  constantly  referred  His  hearers  to  the  Old 
Testament,  asking,  “Have  ye  not  read?”  (Mat¬ 
thew  xxii.  31).  “Did  ye  never  read  in  the 
Scriptures?”  (Matthew  xxi.  42;  He  told  the 
Jews,  “Ye  do  err,  not  knowing  the  Scriptures” 
(Matthew  xxii.  29). 

He  confirmed  its  historical  accuracy-— by  frequent 
references  to  persons  and  events  mentioned  in 
its  record.  He  spoke  of  Noah,  Abraham, 
Moses,  Daniel,  of  the  Flood,  of  the  destruction 
of  Sodom  and  Gomorrah.  He  drew  important 
lessons  from  even  its  earliest  parts ;  for  example, 
concerning  marriage  (Matthew  xix.  4,  5; 

Genesis  i.  27,  and  ii.  24) ;  and  resurrection 
(Matthew  xxii.  31,  32;  Exodus  iii.  6). 


THE  BIBLE 


17 


He  taught  that  it  pointed  forward  to  and  was  ful¬ 
filled  in  Himself. 

“All  things  must  be  fulfilled,  which  were  written  in  the 
law  of  Moses,  and  in  the  prophets,  and  in  the  psalms 
concerning  Me”  (Luke  xxiv.  44). 

“Beginning  from  Moses  and  all  the  prophets.  He  ex¬ 
pounded  unto  them  in  all  the  Scriptures  the  things 
concerning  Himself”  (Luke  xxiv.  27). 

“If  ye  believed  Moses,  ye  would  believe  Me;  for  he  wrote 
of  Me”  (John  v.  46,  E.V.). 

ii.  The  New  Testament  was  not  written  until  after 
Jesus  Christ  had  left  the  earth.  We  cannot, 
therefore,  appeal  to  His  testimony  to  its  in¬ 
spiration  as  in  the  case  of  the  Old  Testament. 
We  must  find  in  the  New  Testament  itself  its 
own  claim  to  its  inspiration  (see  (b)  iii  of  this 
paragraph). 

(b)  The  Bible  itself  claims  to  be  inspired. 

i.  Most  of  the  authors  make  this  claim ;  for  example : — 

Moses,  to  whom  are  ascribed  the  first  five  books  of 
the  Bible,  states  that  he  is  putting  on  record 
what  has  been  divinely  revealed  to  him. 

“The  Lord  said  unto  Moses,  Write  this  for  a  memorial 
in  a  book”  (Exodus  xvii.  14). 

“Moses  wrote  all  the  words  of  the  Lord”  (Exodus  xxiv. 
4). 

“The  Lord  said  unto  Moses,  Write  thou  these  words: 
for  after  the  tenor  of  these  words  I  have  made  a  cov¬ 
enant  with  thee  and  with  Israel”  (Exodus  xxxiv.  27). 

The  Psalmists  speak  of  the  “law,”  “the  words,”  the 
“statutes,”  the  “judgments”  of  God. 

“O  how  I  love  Thy  law !  It  is  my  meditation  all  the 
day”  (Psalm  cxix.  97). 

“The  words  of  the  Lord  are  pure  words”  (Psalm  xii.  6). 
“All  His  judgments  were  before  me,  and  I  did  not  put 
away  His  statutes  from  me”  (Psalm  xviii.  22). 

Paid,  who  wrote  thirteen  epistles,  refers  to  divine 
revelation  given  to  him. 

“Ye  have  heard  of  the  dispensation  of  the  grace  of  God 
which  is  given  to  me  by  you- ward ;  how  that  by  revo¬ 
lution  He  made  known  unto  me  the  mystery  (as  I  wrote 
afore  in  few  words,  whereby,  when  ye  read,  ye  may  un¬ 
derstand  my  knowledge  in  the  mystery  of  Christ)  ; 
which  in  other  ages  was  not  made  known  unto  the  sons 
of  men,  as  it  is  now  revealed  unto  His  holy  Apostles 
and  prophets  by  the  Spirit”  (Ephesians  iii.  2-5). 

ii.  New  Testament  writers  refer  to  the  Old  Testa¬ 
ment  as  divinely  inspired. 

“We  have  also  a  more  sure  word  of  prophecy;  where- 
unto  ye  do  well  that  ye  take  heed,  as  unto  a  light  that 
shineth  in  a  dark  place.  .  .  .  For  the  prophecy  came  not 


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[chap.  II 


in  old  time  by  the  will  of  man:  but  holy  men  of  God 
spake  as  they  were  moved  by  the  Holy  Ghost”  (2  Peter 
i.  19,  21). 

“Unto  them  were  committed  the  oracles  of  God” 
(Romans  iii.  2). 

iii.  The  New  Testament  lays  claim  to  its  own  in¬ 
spiration  in  the  following  (among  other)  pass¬ 
ages  : — 

“Forasmuch  as  many  have  taken  in  hand  to  set  forth  in 
order  a  declaration  of  those  things  which  are  most 
surely  believed  amongst  us,  even  as  they  delivered 
them  unto  us,  which  from  the  beginning  were  eyewit¬ 
nesses,  and  ministers  of  the  word;  it  seemed  good  to 
me  also,  having  had  perfect  understanding  of  all  things 
from  the  very  first,  to  write  unto  thee  in  order,  most 
excellent  Theophilus,  that  thou  mightest  know  the  cer¬ 
tainty  of  those  things  wherein  thou  hast  been  in¬ 
structed”  (Uuke  i.  1-4). 

“Many  other  signs  truly  did  Jesus  in  the  presence  of 
His  disciples,  which  are  not  written  in  this  book:  but 
these  are  written,  that  ye  might  believe  that  Jesus  is  the 
Christ,  the  Son  of  God;  and  that  believing  ye  might 
have  life  through  His  name”  (John.  xx.  30-31). 

(See  also  2  Peter  iii.  15,  16). 

(c)  The  Miracles  wrought  in  connection  with  reve¬ 
lation  show  that  those  to  whom  it  was  given  were  in¬ 
spired  by  God  (see  Section  IV,  paragraph  2,  of  this 
Chapter).  For  example: — 

i.  Christ  appealed  to  His  miracles  as  evidence  that 

He  came  from  God. 

“The  works  which  the  Father  hath  given  Me  to  finish, 
the  same  works  that  I  do,  bear  witness  of  Me,  that  the 
Father  hath  sent  Me”  (John  v.  36). 

“If  I  do  not  the  works  of  My  Father  believe  Me  not. 
But  if  I  do,  though  ye  believe  not  Me,  believe  the  works, 
that  ye  may  know  and  understand  that  the  Father  is  in 
Me  and  I  in  Him”  (John  x.  37,  38). 

“Believe  Me  for  the  very  works’  sake”  (John  xiv.  11). 

He  pointed  the  disciples  of  John  the  Baptist,  in 
proof  of  His  Messiahship,  to  the  fact  that — 

“The  blind  receive  their  sight,  and  the  lame  walk ;  the 
lepers  are  cleansed,  and  the  deaf  hear,  the  dead  are 
raised  up,  and  the  poor  have  the  gospel  preached  to 
them”  (Matthew  xi.  5). 

ii.  Paul  appealed  to  the  miracles  wrought  by  God 

through  Him  as  signs  of  His  authority. 

“I  will  not  dare  to  speak  of  any  of  those  things  which 
Christ  hath  not  wrought  by  me  .  .  .  by  word  and  deed, 
through  mighty  signs  and  wonders,  by  the  power  of 
the  Spirit  of  God”  (Romans  xv.  18,  19). 

“Truly  the  signs  of  an  apostle  were  wrought  among  you 
in  all  patience,  by  signs  and  wonders  and  mighty  deeds” 
(2  Corinthians  xii.  12). 

(d )  The  Bible  is  adapted  to  the  deepest  needs  of  man- 


THE  BIBLE 


19 


kind.  It  alone  satisfactorily  points  out  how  the  needs  of 
man’s  soul  can  be  met.  If  a  complicated  lock  can  be  fitted 
and  opened  only  by  one  particular  key  we  conclude  that 
both  lock  and  key  had  the  same  maker.  So,  the  fact  that 
the  Bible  exactly  fits  the  needs  of  the  human  heart  points 
to  the  conclusion  that  God,  who  created  man,  also  in¬ 
spired  the  Bible. 

(e)  The  Bible  exerts  a  blessed  influence  upon  all  who 
accept  its  teaching.  The  Salvation  Army  provides  count¬ 
less  illustrations  of  this. 

As  regards  nations  and  society  at  large — a  great  part 
of  the  world  has  been  transformed  by  the  new  standards 
of  purity,  truth,  justice,  mercy,  which  have  been  brought 
to  it  through  the  Bible.  Especially  is  this  true  of  the 
teaching  of  Christ,  who  is  the  Bible’s  Central  Figure.  All 
the  highest,  noblest  and  most  uplifting  ideas  at  work  in 
the  world  to-day  can  be  traced  to  Christ  and  His  words. 

(f)  The  books  of  the  Bible  together  form  one  har¬ 
monious  whole;  hence  we  are  forced  to  the  conclusion 
that  the  forty  or  more  human  authors  must  have  been 
directed  by  God  Himself  (see  Section  1,  paragraph  4,  of 
this  Chapter). 

(g)  The  Bible  must  have  been  written  by  good  men, 
for  bad  men  could  not  have  produced  such  a  book,  and 
even  if  they  could  they  would  not  have  written  what  so 
condemned  them,  both  here  and  hereafter.  Hence,  being 
good  men,  the  Bible  writers  would  be  truthful  when 
claiming — as  they  do — to  record  God-given  revelation 
and  to  describe  miracles  of  which  they  were,  in  most 
cases,  the  eye-witnesses. 

(h)  The  Bible  has  been  marvellously  preserved,  while 
multitudes  of  other  ancient  writings  have  disappeared. 
Throughout  the  ages  constant  attacks  have  been  made 
upon  the  Bible.  Determined  efiforts  have  repeatedly  been 
made  to  destroy  every  copy;  the  Emperor  Diocletian 
(about  a.  d.  300)  thought  he  had  been  successful  in  this, 
and  caused  a  medal  to  be  struck  to  commemorate  the 
event.  But  the  Bible  lived  on !  Such  preservation  can 
be  due  only  to  the  providential  care  of  God ;  and  though 


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[chap.  II 


not  actually  proving  the  Bible  to  be  inspired,  it  clearly 
points  in  that  direction. 

(i)  Recent  discoveries  in  Bible  lands  wonderfully 
confirm  the  truthfulness  of  Bible  statements. 

Much  of  the  Old  Testament  deals  with  early  ages, 
concerning  which  there  is  little  or  no  other  historical 
record,  and  many  have  confidently  said  that  what  the 
Bible  tells  about  these  times  is  more  or  less  invention. 
But  for  years  past  learned  men  have  been  unearthing 
buried  ruins,  interpreting  forgotten  languages,  recover¬ 
ing  lost  books,  and  otherwise  finding  out  much  that 
proves  the  truth  of  the  Bible.  Here  are  a  few  instances : 

i.  Not  long  ago  many  declared  the  Bible  wrong  in 

attributing  writing  to  Moses,  since  writing  was 
then  unknown.  But  it  is  now  fully  proved  that 
reading  and  writing  were  quite  common  in  very 
remote  ages,  while  immense  libraries,  with  thou¬ 
sands  of  books,  have  been  discovered  in  Egypt 
and  Babylon,  dating  from  or  before  the  time 
of  Abraham.  And  Abraham  lived  400  years  be¬ 
fore  Moses ! 

ii.  The  Bible  account  of  an  invasion  of  Palestine  in 

the  time  of  Abraham  (see  Genesis  xiv.)  was, 
not  long  ago,  declared  by  learned  men  to  be 
fiction.  Yet  the  names  of,  and  particulars  con¬ 
cerning,  all  four  invading  kings  have  now  been 
discovered  engraved  on  ancient  ruins ! 

iii.  No  outside  ancient  writer  mentions  the  Hittites, 

so  until  lately  many  declared  the  Bible  unreli¬ 
able  in  its  frequent  references  to  these  people. 
Yet  inscriptions  which  have  recently  been  dis¬ 
covered  show  the  Hittites  to  have  been,  for 
nearly  a  thousand  years,  a  leading  nation  in 
Western  Asia,  almost  as  important  as  the  As¬ 
syrians  or  Egyptians ! 

iv.  Some  years  ago,  near  the  site  of  ancient  Nineveh, 

excavators  discovered  the  palace  of  Sargon, 
King  of  Assyria,  together  with  his  name,  por¬ 
trait,  and  an  account  of  his  siege  of  Ashdod, 


THE  BIBLE 


21 


as  mentioned  by  Isaiah  (chapter  xx.  1).  Yet, 
seeing  that  Sargon  is  named  by  no  outside  writer, 
many  had  previously  denied  his  existence! 

Now,  while  these  and  similar  discoveries  do  not,  taken 
alone,  prove  the  inspiration  of  the  Bible,  they  demon¬ 
strate  its  truthfulness  in  historical  matters,  and  thus  con¬ 
firm  our  confidence  in  its  reliability  in  other  respects. 

(j)  The  personal  experience  of  all  who  accept  and  fol¬ 
low  Bible  teaching  is,  to  them,  the  most  convincing  evi¬ 
dence  that  the  Bible  is  inspired.  Such  people  find  that 
the  Holy  Spirit  bears  witness  by  and  with  His  own  words 
in  their  hearts,  and  they  can  say,  as  some  of  them  have 
said:  “I  know  that  the  Bible  is  inspired  because  it  in¬ 
spires  me.” 

6.  The  Inspiration  of  the  Bible  is  sometimes 

DOUBTED  BECAUSE  OF  CERTAIN  SUPPOSED  MISTAKES  AND 

Discrepancies.  To  this  it  may  be  replied  that: — 

(a)  So-called  mistakes  often  only  appear  to  be  such, 
and  disappear  with  a  fuller  understanding  of  the  writer's 
point  of  view,  aim,  method  of  writing,  or  surroundings. 
The  recent  discoveries  already  referred  to  (see  para¬ 
graph  5  (i)  of  this  Section)  have  greatly  furthered  such 
an  understanding;  so  unexpected  and  convincing  is  the 
testimony  which  they  bear  to  the  truth  of  Bible  history 
that  numbers  of  once  eminent  and  pronounced  disbeliev¬ 
ers  have  been  led  to  give  up  their  former  opinions,  and 
frankly  to  admit  “the  substantial  Mosaic  authorship  of 
Genesis  and  the  traditional  books  of  Moses,"  “the  reality 
of  the  revelations  made  to  Abraham,"  “the  substantial 
truth  of  those  early  [Bible]  narratives,"  and  other  facts 
which  they  once  denied. 

(b)  The  mistakes  or  disagreements  actually  existing 
in  the  Bible  are  all  of  minor  importance — such,  for  in¬ 
stance,  as  differences  in  numbers  or  names. 

The  varying  account,  given  in  some  instances,  of  the 
same  occurrence  is  due,  doubtless,  to  the  personality  of 
the  writers — their  different  ways  of  observing  or  describ¬ 
ing  the  facts.  Probably  no  two  people  nowadays  would 
describe  an  event  in  exactly  the  same  way. 


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HANDBOOK  OF  DOCTRINE 


[CHAP.  II 


(c)  As  regards  the  relationship  of  the  Bible  to  science, 
it  should  be  understood  that,  in  it,  nature  is  described  as 
it  appeared  to  the  ordinary  observer  of  that  day.  In¬ 
stead  of  entering  into  scientific  detail  the  Bible  sets  before 
men  great  religious  truths— the  creation  of  the  world  by 
God,  its  dependence  on  God,  His  constant  activity  in  it, 
and  His  loving  care  of  all  that  He  has  made. 

Then  certain  scientific  discoveries  are  clearly  antici¬ 
pated  by  the  Bible;  for  example,  Job  speaks  about  the 
weight  of  the  wind  (chapter  xxviii.  25),  and  says  that 
God  “hangeth  the  earth  upon  nothing”  (chapter  xxvi.  7). 
while  in  Genesis  we  learn  that  the  stars  are  numberless 
(chapter  xv.  5).  Bible  statements  are  throughout  in 
marvellous  agreement  with  actual  scientific  knowledge; 
nothing  conflicts,  for  example,  with  what  has  been  dis¬ 
covered  concerning  the  movements  of  the  heavenly  bodies, 
or  the  long  ages  which,  some  scholars  think,  were  re¬ 
quired  for  the  geological  formation  of  the  earth.  Yet  the 
Bible  was  written  long  before  these  facts  became  known 
to  science. 

(d)  In  respect  to  the  great  purpose  for  which  the 
Bible  was  written  (see  paragraph  3  of  this  Section),  the 
most  searching  inquiry  can  discover  no  mistakes.  And 
this  is  the  freedom  from  mistakes  which  inspiration  im¬ 
parts.  In  all  that  concerns  our  Salvation,  holy  living  and 
eternal  welfare,  it  is  unehallengable.  In  fact,  when  fairly 
judged,  the  Bible  is  seen  to  be  so  correct  and  so  har¬ 
monious  as  to  convince  its  readers,  on  this  ground  alone, 
of  its  supernatural  origin. 

7.  When  the  Bible  is  compared  with  the  Sacred 
Books  of  other  Religions*  its  excellences— due  to  its 
divine  inspiration — are  seen  very  clearly. 

Non-Christian  sacred  books  certainly  present  some 
true  ideas  of  God  and  of  duty,  but  these  are  mingled 
usually  with  much  that  is  superstitious,  degrading,  and 
even  absurd. 

♦These  include  the  Mohammedan  Koran,  the  Hindu  Vedas,  the 
Buddhist  Tripitaka,  the  Parsee  Zend-Avesta. 


Sec. 


CHAPTER  III 

GOD 


(( 


I.  — The  Existence 

of  God. 

II.  — The  Being  and 

Attributes  of 
God. 


Sec.  III. — T  h  e  Unity 
and  Trinity 
of  God. 


“We  believe  that  there  is  only  one  God,  who  is 
infinitely  perfect,  the  Creator,  Preserver,  and  Gov¬ 
ernor  of  all  things. 

“We  believe  that  there  are  Three  Persons  in  the 
Godhead — the  Father,  the  Son,  and  the  Holy 
Ghost  undivided  in  essence,  coequal  in  power 
and  glory,  and  the  only  proper  object  of  religious 
worship.” 

Section  I.— THE  EXISTENCE  OF  GOD 


Reasons  for  believing  in  the  One  Living  God  are  to  be 
found  in:  (1)  Nature,  (2)  Man’s  inward  feelings,  (3) 
The  Bible,  (4)  The  experience  of  God’s  people. 

Possibly  any  one  of  these  evidences,  taken  alone, 
might  fall  short  of  being  conclusive  proof  of  God’s  ex¬ 
istence,  yet,  taken  together,  their  force  is  irresistible  for 
any  sincere  mind. 

1.  Nature  teaches  the  Existence  of  God. 

(a)  The  existence  of  natural  objects  shows  that  they 
must  have  had  a  Maker,  for  there  can  be  no  effect  with¬ 
out  a  sufficient  cause.  Just  as  we  know  that  a  watch,  a 
house,  or  a  book  must  have  been  made  by  some  man 
capable  of  producing  it,  so  we  know  that  the  world  and 
the  universe,  with  all  their  wonders,  must  have  had  a 
Maker,  and  that  He  must  have  been  very  much  higher 
and  greater  than  man.  This  Maker  we  call  God. 

(b)  Further,  Nature  shows  marvellous  evidence  of 
design  or  adaptation  of  means  to  end ;  for  instance, 
the  eye  is  adapted  to  receive  light,  the  lungs  to  breathe 
air,  fishes  to  swim,  birds  to  fly.  Now,  design  implies  a 
designer  possessing  intelligence,  will  and  power ;  and 
since  the  design  in  nature  is  far  superior  to  anything  of 
which  man  is  capable,  we  know  that  the  Designer  of  the 


24 


HANDBOOK  OF  DOCTRINE  [chap,  m 


Universe  must  be  One  very  much  higher  and  greater 
than  man.  This  great  Designer  we  call  God. 

It  may  be,  as  some  think,  that  adaptation  in  nature 
came  about  largely  by  evolution;  but  even  if  that  be  so, 
evolution  is  simply  a  method  by  which  nature  works ;  be¬ 
hind  it  there  is  still  needed  an  intelligent  Force  or  Power 
to  cause  it  to  work  in  that  or  any  other  particular  way. 

2.  Man's  Inward  Feelings  teach  him  that  there 
is  a  God. 

(a)  Man  has  an  intuition*  or  natural  consciousness 
of  God.  That  is — 

i.  Man  realizes  his  dependence  upon  a  Superior  Be¬ 
ing,  whom  he  feels  he  ought  to  acknowledge. 
This  is  sometimes  called  his  “Religious  In¬ 
stinct/' 

ii.  Man’s  conscience  approves  him  when  he  does 
right,  and  reproves  him  when  he  does 
wrong;  thus  it  reveals  to  him  a  law  which  he 
ought  to  obey,  and  consequently  a  great  Law¬ 
giver  to  whom  he  is  accountable.  This  is  some¬ 
times  called  man's  “Moral  Instinct.” 

(b)  Man’s  natural  consciousness  of  God  is  common 
to  all,  as  is  shown  in  many  ways : — 

i.  Every  race  of  people,  throughout  the  ages,  has 

adopted  some  form  of  religion,  however  crude. 

ii.  We  have  an  inward  consciousness  of  God  our¬ 

selves,  and  the  people  around  us  have  it,  too,  as 
is  made  clear  by  the  fact  that  even  the  most 
neglectful  and  unbelieving  usually  cry  to  God 
for  help  when  sudden  calamity  threatens  or 
overtakes  them. 

iii.  The  most  degraded  savages  are  found  to  possess 

some  consciousness  of  God,  and  this  leads  those 
ignorant  of  the  true  God  to  worship  gods  after 
their  own  conceptions. 

iv.  Even  infidels  often  acknowledge  God  at  death. 

And  though,  when  all  goes  well,  they  say  there 
is  no  God,  in  so  doing  they  deny  what,  in  reality, 

*  “Intuition”  is  knowledge  which  comes  naturally,  without  having 
to  be  thought  out  or  reasoned  about 


GOD 


25 


their  inward  consciousness  affirms;  hence  the 
Bible  calls  them  “fools.” 

“The  fool  hath  said  in  his  heart.  There  is  no  God” 
(Psalm  liii.  1). 

(c)  Man’s  natural  consciousness  of  God  is  a  strong 
reason  for  believing  in  His  existence.  It  may  be  safely 
trusted,  for  it  is  not  likely  to  mislead  man  any  more  than 
the  instincts  of  the  animals  mislead  them.  Moreover, 
since  provision  has  been  made  in  the  universe  for  the 
satisfaction  of  every  other  instinct  of  man’s  nature,  we 
cannot  believe  that  his  religious  and  moral  instincts  alone 
are  deceptive,  and  that  there  exists  no  divine  reality  to 
answer  to  them. 

3.  The  Bible  clearly  teaches  the  Existence  of 
God. 

(a)  From  beginning  to  end  the  Bible  takes  for 
granted  that  there  is  a  God,  and  describes  His  wonderful 
works.  When  we  read  the  Bible  sincerely  we  feel  therein 
the  call  of  a  Being  very  much  higher  and  better  than  our¬ 
selves — one  who  is  perfectly  pure  and  righteous.  This 
assures  us  not  only  of  the  existence  of  such  a  Being  as 
God,  but  also  that  the  Bible  is  a  revelation  of  His 
thoughts  and  will. 

(b)  Bible  teaching  agrees  with  and  confirms  the  argu¬ 
ments  for  God’s  existence  drawn  from  nature  and  from 
man’s  own  instincts  (see  paragraphs  1  and  2  of  this 
Section). 

4.  The  Experience  of  God’s  True  People  is,  to 
themselves,  the  Most  Convincing  Proof  of  God’s 
Existence. 

All  who  are  truly  converted  experience  forgiveness  of 
sins,  change  of  heart,  victory  in  temptation,  comfort  in 
sorrow,  answers  to  prayer,  fellowship  with  God,  and 
other  blessings  which  they  know  could  come  only  from 
God.  Hence  they  are  fully  assured  that  He  exists. 

Experience  thus  confirms  the  Bible  testimony  to  God’s 
existence,  for  it  shows  that  He  carries  out  His  promises 

as  therein  set  forth. 


26 


HANDBOOK  OF  DOCTRINE 


[CHAP.  Ill 


Section  II.— THE  BEING  AND  ATTRIBUTES 

OF  GOD 

1.  God  is  an  Infinite  Spirit. 

(a)  By  saying  that  God  is  a  Spirit  we  mean  that  He 
is  real  and  living,  though  without  bodily  form ;  that  He  is 
distinct  from  what  He  has  created ;  and  that  He  pos¬ 
sesses  self-consciousness,  intelligence,  and  will. 

Since  God  is  a  Spirit  He  cannot  be  perceived  by  the 
bodily  senses,  but  He  can  be  known  and  understood  by 
man’s  spirit. 

“God  is  a  Spirit  :  and  they  that  worship  Him  must  wor¬ 
ship  Him  in  spirit  and  in  truth”  (John  iv.  34). 

(b)  Infinite  means  boundless  or  without  limit.  God 
alone  is  infinite.  None  can  understand  how  great  He  is ; 
none  can  measure  or  get  to  the  end  of  His  wisdom, 
power,  or  anything  else  connected  with  Him.  On  the 
other  hand,  man  is  finite;  everything  about  him  is  limited. 
Since  man  is  finite,  he  is  unable  fully  to  understand  God, 
who  is  infinite.  Hence,  no  one  should  be  surprised  to 
find,  in  studying  the  things  of  God,  much  that  is  beyond 
human  comprehension. 

“His  greatness  is  unsearchable”  (Psalm  exlv.  3). 

2.  The  Attributes  of  God  are  those  perfect  quali¬ 
ties  or  powers  which  belong  only  to  Himself. 

(a)  The  Natural  Attributes  of  God  are  those  which 
are  essential  to  His  nature,  and  which  do  not  involve 
the  excercise  of  His  will,  namely: — 

i.  Self-existence — independence  of  everything  out¬ 
side  Himself. 

“He  is  before  all  things,  and  by  Him  all  things  consist” 

(Colossians  i.  17). 

ii.  Eternal  existence — having  neither  beginning  nor 

end. 

“From  everlasting  to  everlasting.  Thou  art  God”  (Psalm 

xc«  2 ) 

(See  also  Genesis  xxi.  33;  Psalm  cii.  34;  Isaiah  lvii.  15). 

iii.  Immutability — unchangeableness. 

“I  the  Ford  change  not”  (Malachi  iii.  6,  R.  V.). 

“Thou  art  the  same,  and  Thy  years  shall  have  no  end” 

(Psalm  cii.  37). 


GOD 


27 


Seeming  changes  in  God  are  due  to  changes 
of  His  creatures.  His  purposes  never  change, 
though  His  actions  necessarily  vary  according 
to  man’s  conduct. 

iv.  Omnipresence — He  is  present  everywhere  all 

the  time. 

“Whither  shall  I  go  from  Thy  Spirit?  or  whither  shall  I 
flee  from  Thy  presence?  If  I  ascend  up  into  heaven, 
Thou  art  there:  if  I  make  my  bed  in  hell,  behold,  Thou 
art  there”  (Psalm  cxxxix.  7,  8). 

(See  also  Jeremiah  xxiii.  24;  Isaiah  vi.  3;  2  Chronicles 
vl.  18.) 

v.  Omniscience — He  sees  and  knows  everything, 

past,  present  and  future. 

“The  eyes  of  the  Lord  are  in  every  place,  beholding  the 
evil  and  the  good”  (Proverbs  xv.  3). 

(See  also  Psalm  xciv.  9-11;  1  Samuel  ii.  3;  Isaiah  xl. 
28.) 

vi.  Omnipotence — He  is  all-powerful. 

“Thou  hast  made  the  heaven  and  the  earth  by  Thy  great 
power  and  stretched  out  arm;  and  there  is  nothing  too 
hard  for  Thee  .  .  .  the  great,  the  mighty  God,  the 
Lord  of  Hosts,  is  His  name”  (Jeremiah  xxxii.  17,  18). 

(b)  The  Moral  Attributes  of  God  are  qualities  of  His 
character — those  attributes  which  involve  the  exercise  of 
His  will ;  namely : — 

i.  Perfect  Wisdom — He  does  everything  in  the  best 
way,  and  never  makes  a  mistake.  Wisdom  is 
the  right  use  of  knowledge ;  hence  the  perfect 
wisdom  of  God  implies  omniscience,  but  is  more 
than  omniscience. 

“O  Lord,  how  manifold  are  Thy  works !  in  wisdom  hast 
Thou  made  them  all”  (Psalm  civ.  24). 

ii.  Perfect  Holiness — He  is  absolutely  free  from  evil ; 

He  hates  and  abhors  sin. 

“Ye  shall  be  holy:  for  I  the  Tord  your  God  am  holy” 
(Leviticus  xix.  2). 

iii.  Perfect  Justice — He  deals  fairly  and  rightly  with 

all  His  creatures. 

“All. His  ways  are  judgment:  a  God  of  truth  and  with¬ 
out  iniquity,  Just  and  right  is  He”  (Deuteronomy  xxxii. 


28 


HANDBOOK  OF  DOCTRINE  [chap,  hi 


iv.  Perfect  Truth  and  Faithfulness — He  always  repre¬ 

sents  things  as  they  are,  and  always  keeps  His 
promises. 

“O  Lord,  Thou  art  my  God;  .  .  .  Thy  counsels  of  old 
are  faithfulness  and  truth”  (Isaiah  xxv.  1). 

v.  Infinite  Mercy — He  is  full  of  pity,  slow  to  punish, 

and  ready  to  forgive. 

“Thou,  Lord,  art  good,  and  ready  to  forgive;  and  plen¬ 
teous  in  mercy  unto  all  them  that  call  upon  Thee” 
(Psalm  lxxxvi.  5). 

vi.  Perfect  Benevolence — He  loves  His  creatures  and 

wants  to  do  them  good.  All  God’s  moral  attri¬ 
butes  are,  as  it  were,  varying  aspects  of  His 
love.  Love  is  included  in  His  holiness ;  love 
makes  Him  true,  merciful,  just.  While  not 
every  act  of  God  is  an  outcome  of,  say,  His  jus¬ 
tice,  every  act  is  an  outcome  of  His  love;  this 
is  the  meaning  of  the  words  “God  is  love”  (1 
John  iv.  8). 

3.  God  is  the  Creator,  Preserver,  and  Governor 

OF  ALL  THINGS. 

(a)  As  Creator,  He  brought  into  being  and  into  order 
all  that  exists. 

“In  the  beginning  God  created  the  heaven  and  the 
earth”  (Genesis  i.  1). 

“Thou  hast  created  all  things,  and  for  Thy  pleasure 
they  are  and  were  created”  (Revelation  iv.  11). 

(b )  As  Preserver,  He  keeps,  upholds  and  provides  for 
all  that  He  has  made,  meeting  the  needs  of  His  creatures 
by  His  foresight  and  care,  which  we  call  His  providence. 

“Are  not  two  sparrows  sold  for  a  farthing?  and  one  of 
them  shall  not  fall  on  the  ground  without  your  Father. 
But  the  very  hairs  of  your  head  are  all  numbered” 
(Matthew  x.  29,  30). 

“Upholding  all  things  by  the  word  of  His  power” 
(Hebrews  i.  3). 


(c)  As  Governor — 

i.  He  rules  over  Nature,  causing  everything  to  work 

according  to  His  will. 

ii.  He  rules  over  Men,  giving  them  wise  and  holy 


GOD 


29 


laws,  rewarding  or  punishing  them,  and  over¬ 
ruling  all  events  for  the  fulfilment  of  His  great 
purposes. 

“He  doeth  according  to  His  will  in  the  army  of  Heaven 
and  among  the  inhabitants  of  the  earth:  and  none  can 
stay  His  hand,  or  say  unto  Him,  What  doest  Thou?” 
(Daniel  iv.  35). 

“Thine  is  the  kingdom,  and  the  power  and  the  glory” 
(Matthew  vi.  13). 

4.  It  is  sometimes  asked  why  God,  being  Al¬ 
mighty,  All-wise,  and  Benevolent,  should  allow  so 
much  Suffering  and  Sorrow  in  the  World. 

To  this  old  and  difficult  problem  doubtless  no  full 
answer  is  possible,  because  Man’s  present  knowledge  of 
God’s  purposes  is  limited.  But  two  main  explanations 
may  be  given: — 

(a)  Sorrow  and  pain  are  usually  the  outcome  of  sin 
(see  Chapter  V ,  Section  IV,  paragraph  4  (e)  ),  either  on 
the  part  of  the  sufferer  or  of  someone  else,  for  sin  often 
afflicts  others  besides  the  wrongdoer.  The  responsibility 
for  such  suffering  cannot  be  placed  on  God.  He  is  one 
of  the  many  who  suffer  from  the  consequences  of  sin; 
perhaps  it  will  turn  out  at  last  that  He  was  the  greatest 
sufferer  of  all. 

“Behold  I  set  before  you  ...  a  blessing  and  a  curse; 
a  blessing  if  ye  obey  the  commandments  of  the  Lord 
your  God  .  .  .  and  a  curse  if  ye  will  not  obey  the  com¬ 
mandments  of  the  Lord  your  God”  (Deuteronomy  xi. 
26-28). 

“In  all  their  affliction  He  was  afflicted”  (Isaiah  Ixlil.  9). 
“Say  ye  to  the  righteous,  that  it  shall  be  well  with  him: 
for  they  shall  eat  the  fruit  of  their  doings.  Woe  unto 
the  wicked!  it  shall  be  ill  with  him:  for  the  reward  of 
his  hands  shall  be  given  him”  (Isaiah  iii.  10,  11). 

(h)  Sorrow  and  pain  are  doubtless  permitted  for 
Man's  highest  good — for  spiritual  discipline,  instruction, 
warning,  training;  to  turn  him  from  the  earthly  to  the 
heavenly,  from  the  human  to  the  divine.  Through  suffer¬ 
ing  many  sinners  have  been  brought  to  God,  many  of 
God’s  people  have  been  purified  in  character  and  more 
perfectly  fitted  to  be  of  service  to  others.  The  fact  that 
suffering  often  fails  to  bring  about  these  blessed  results 
is  due  to  the  fault  of  man,  and  in  no  way  proves  that  such 
is  not  God’s  purpose. 

“Now  no  chastening  for  the  present  seemeth  to  be  Joy¬ 
ous,  but  grievous ;  nevertheless  afterward  it  yieldeth  the 


30 


HANDBOOK  OF  DOCTRINE 


[CHAP.  Ill 


peaceable  fruit  of  righteousness  unto  them  that  are 
exercised  thereby”  (Hebrews  xii.  11). 

‘‘It  is  good  for  me  that  I  have  been  afflicted;  that  I 
might  learn  Thy  statutes”  (Psalm  cxix.  71). 

‘‘Though  He  cause  grief,  yet  will  He  have  compassion 
according  to  the  multitude  of  His  mercies.  For  He  doth 
not  afflict  willingly  nor  grieve  the  children  of  men” 
(Lamentations  iii.  32,  33). 

Section  III.— THE  UNITY  AND  TRINITY 

OF  GOD 

1.  God  exists  as  Trinity  in  Unity,  or  Three-in- 
One. 

This  means  that  there  are  Three  Persons  in  the  God¬ 
head — the  Father,  the  Son  and  the  Holy  Spirit;  yet  there 
are  not  three  Gods,  hut  one  God. 

2.  The  Unity  of  God — the  fact  that  there  is  only  one 
God — is  clearly  taught  throughout  the  Bible. 

‘‘Hear,  O  Israel:  The  Lord  our  God  is  one  Lord” 
(Deuteronomy  vi.  4). 

‘‘There  is  one  God”  (Mark  xii,  32;  1  Timothy  ii,  5; 
James  ii.  19). 

Nature  also  teaches  the  unity  of  God,  for  every  part 
of  existence  is  governed  by  law;  that  is,  nature  works  in 
a  regular  or  well-ordered  way,  whether  in  the  movements 
of  a  planet  or  in  the  life  of  an  insect  that  is  born  and 
perishes  in  a  day.  Now  science  has  discovered  that  the 
same  laws  operate  in  every  part  of  the  universe,  and  this 
points  to  the  control  of  the  whole  by  One  Great'  God. 

3.  The  Trinity  of  God  is  also  clearly  taught  in  the 
Bible.  This  truth  was,  however,  unfolded  gradually,  be¬ 
ing  an  instance  of  progressive  revelation  ( see  Chapter  II, 
Section  III,  paragraph  4). 

(a)  The  Old  Testament  gives  many  hints  and  sugges¬ 
tions  of  the  Trinity;  for  example: — 

‘‘God  said.  Let  Us  make  man  in  Our  image”  (Genesis  i. 
26). 

‘‘The  Lord  God  [the  Father]  and  His  Spirit,  hath  sent 
Me  [the  Saviour]”  (Isaiah  xlviii.  16). 

(b)  The  New  Testament  teaches  the  Trinity  of  God 
very  clearly,  for — 

i.  Divine  names  and  titles  are  therein  given  to  each 
of  the  Three  Persons ;  divine  works  are  said  to 

be  done  by  each  :  divine  worship  is  given  and 


GOD 


31 


commanded  to  be  given  to  each  ;  divine  attributes 
are  ascribed  to  each  (see  Chapters  IV  and  VII). 

ii.  Several  times  the  Three  Persons  are  mentioned 
together;  for  example: — 

At  our  Lord's  baptism. 

“And  Jesus,  when  He  was  baptized,  went  up  straight¬ 
way  out  of  the  water;  and  lo,  the  heavens  were  opened 
unto  Him,  and  He  saw  the  Spirit  of  God  descending 
like  a  dove,  and  lighting  upon  Him;  and  lo,  a  voice 
from  heaven,  saying.  This  is  My  beloved  Son,  in  whom 
I  am  well  pleased”  (Matthew  iii.  16,  17). 

In  the  commission  Christ  gave  His  followers. 

“Go  ye  therefore,  and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost”  (Matthew  xxviii.  19). 

In  Pauls  statement  about  the  gifts  of  God's 
people. 

“Now  there  are  diversities  of  gifts,  but  the  same  Spirit. 
And  there  are  differences  of  administrations,  but  the 
same  Ford.  And  there  are  diversities  of  operations,  but 
it  is  the  same  God,  which  worketh  all  in  all”  (1  Corin¬ 
thians  xii.  4-6). 

In  the  Apostolic  benediction. 

“The  grace  of  the  Ford  Jesus  Christ,  and  the  love  of 
God,  and  the  communion  of  the  Holy  Ghost,  be  with 
you  all”  (2  Corinthians  xiii.  14). 

4.  Each  Person  in  the  Trinity  is  really  and 
truly  God,  and  is  to  be  worshipped  as  God.  The  Three 
are  co-eternal,  and  co-equal  in  power  and  glory.  In  His 
Fatherhood  alone  the  First  Person  is  supreme.  The  Son 
is  begotten  of  the  Father;  the  Spirit  proceeds  from  the 
Father  and  the  Son. 

“No  man  hath  seen  God  at  any  time;  the  only  begotten 
Son,  which  is  in  the  bosom  of  the  Father,  He  hath 
declared  Him”  (John  i.  18). 

“The  Comforter  .  .  .  whom  I  will  send  unto  you  from 
the  Father,  even  the  Spirit  of  truth  which  proceedeth 
from  the  Father,  He  shall  testify  of  Me”  (John  xv.  26). 

5.  The  Word  “Person,”  when  used  in  connection 
with  the  Trinity,  should  not  be  understood  to  mean  an 
individual  entirely  separate  from  all  others,  as  it  does 
when  speaking  of  human  beings.  The  Three  Persons  are 
One  in  a  sense  that  we  cannot  understand.  Jesus  prayed 


32 


HANDBOOK  OF  DOCTRINE  [chap,  iii 


that  His  disciples  might  be  one  “even  as  we  are  one” 
(John  xvii.  22). 

On  the  other  hand,  the  Father,  Son,  and  Spirit  are  not 
simply  different  aspects  or  manifestations  of  one  God,  for 
the  Bible  clearly  distinguishes  between  them. 

6.  The  Three-in-One  God  is  a  Mystery;  (that  is,  a 
truth  beyond  our  understanding) .  This  truth  should  not, 
however,  be  doubted  because  it  is  mysterious,  for — 

(a)  Since  God  is  infinitely  greater  than  man,  there 
must  be  that  about  Him  which  man  can  neither  find  out 
by  searching  nor  understand  fully  even  when  it  is  re¬ 
vealed. 

(b)  Though  the  truth  is  beyond,  it  is  not  contrary  to 
our  reason. 

(c)  We  are  surrounded  by  mysteries.  No  one  can 
explain  life,  consciousness,  sleep,  and  many  other  things. 

(d)  The  Bible  unmistakably  teaches  the  Trinity. 

7.  Sometimes  the  Trinity  of  God  has  been  illus¬ 
trated  by  reference  to  shamrock  or  three-leaved  clover, 
to  a  three-branched  candlestick,  to  the  sun’s  rays,  which 
consist  of  light,  heat  and  color ;  to  water,  which  is  found 
as  snow,  ice,  or  liquid.  But  such  comparisons  are  only 
faint  and  suggestive.  It  is  impossible  adequately  to 
picture,  by  means  of  material  things,  the  profoundest 
truth  concerning  the  Supreme  and  Infinite  Spirit. 

8.  To  each  of  the  Three  Persons  in  the  Godhead 
divine  works  are  attributed,  such  as  creation  and  raising 
the  dead,  yet  each  Person  is  presented  in  a  particu¬ 
lar  RELATIONSHIP  AND  AS  SPECIALLY  ASSOCIATED  WITH 
A  CERTAIN  CLASS  OF  OPERATIONS.  Thus  : — 

(a)  The  First  Person  in  the  Godhead  is  especially  the 
Father. 

i.  He  is  the  Father  of  His  Son ,  Jesus  Christ.  His 

designation  of  “The  Father”  is  due  to  this 
eternal  relationship  ( see  Chapter  IV ,  Section  IV, 
paragraph  6). 

“I  bow  my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ”  (Ephesians  iii.  14). 

ii.  He  is  the  Father  of  all  men,  for  He  is  the  source  of 

their  being;  He  owns  them,  loves  and  cares  for 
them,  and  seeks  their  welfare. 


GOD 


33 


“The  Father,  of  whom  are  all  things”  (1  Corinthians 
viii.  6). 

“One  God  and  Father  of  all”  (Ephesians  iv.  6). 

iii.  He  is,  in  a  peculiar  sense,  the  Father  of  those  who 
become  His  true  followers.  He  is  the  source  of 
their  spiritual  life,  they  are  members  of  His 
spiritual  family  and  the  special  objects  of  His 
love  and  care. 

“Come  out  from  among  them,  and  be  ye  separate,  saith 
the  Ford,  and  touch  not  the  unclean  thing;  and  I  will 
receive  you,  and  will  be  a  Father  unto  you,  and  ye 
shall  be  My  sons  and  daughters,  saith  the  Ford 
Almighty”  (2  Corinthians  vi.  17,  18). 

“Your  Father  knoweth  that  ye  have  need  of  these  things. 
.  .  .  Fear  not,  little  flock;  for  it  is  your  Father’s  good 
pleasure  to  give  you  the  kingdom”  (Euke  xii.  30,  32). 

(b)  The  Second  Person  in  the  Godhead — the  Son — is 
especially  the  Redeemer  of  mankind  (see  Chapters  IV 
and  VI).  Through  the  Son  God  has  manifested  Himself 
outwardly  to  men. 

(c)  The  Third  Person  in  the  Godhead — the  Holy 
Spirit — is  especially  the  Helper  of  men  in  their  spiritual 
life  (see  Chapter  VII).  Through  the  Spirit,  God  mani¬ 
fests  Himself  to  the  souls  of  men. 

9.  The  Word  "God"  is  used  for  the  Trinity  con¬ 
sidered  as  One,  and  also  for  the  First  Person  in  the  God¬ 
head,  but  not,  alone,  for  the  Second  or  Third  Person 
only.  When  speaking  of  the  Son  or  the  Spirit,  the  Per¬ 
son  meant  is  indicated;  for  instance,  "God  the  Son,"  or 
"the  Son  of  God "the  Spirit  of  God,"  or  "God  the  Holy 
Spirit." 

10.  Prayer  is  addressed  to  God  (thought  of  as  One), 
or  to  Father,  Son  or  Holy  Spirit.  Army  Songs  provide 
illustrations.  For  instance : — 

“Blessed  and  glorious  King!  (the  One  Great  God) 

To  Thee  our  praise  we  bring. 

For  this  glad  hour. 

Thou  God  of  peace  and  love,  (the  Father) 

Thou  Christ  enthroned  above,  (the  Son) 

Spirit  whose  fruit  is  love,  (the  Spirit) 

Display  Thy  power!” 


CHAPTER  IV 


JESUS  CHRIST 


Sec.  I. — H  i  s  Twofold 
Nature. 

II. — His  Divinity. 


Sec.  III. — His  Humanity 
IV. — His  Names  and 
Titles. 


“We  believe  that  in  the  person  of  Jesus  Christ 
He  is  truly  and  properly  God,  and  truly  and 
properly  man/’ 


Section  I.— HIS  TWOFOLD  NATURE 

1.  The  Second  Person  in  the  Godhead,  the  Eternal 
Son,  took  upon  Him  our  flesh,  and  lived  on  earth  as 
Jesus  Christ,  the  God-Man. 

It  is  impossible  for  us  fully  to  understand  how  One 
Person  can  be  both  God  and  man,  but  the  record  of  the 
life  of  Jesus  Christ  shows  unmistakably  that  in  Him  the 
divine  and  the  human  were  united.  Both  natures  were 
seen,  for  example,  at  the  raising  of  Lazarus.  As  man, 
He  sorrowed  and  wept  with  the  bereaved  sisters ;  as  God, 
He  brought  Lazarus  back  to  life. 

2.  Jesus  Christ  has  been  God  from  all  eternity; 
He  is  God,  and  will  be  God  for  evermore. 

It  is  believed  that,  before  becoming  man,  He  appeared 
to  men,  on  various  occasions,  in  the  form  of  an  angel; 
for  example : — 

To  Abraham  at  Mamre  (Genesis  xviii.).  In  the 
account  He  is  six  times  called  “the  Lord”  or  “Jehovah” 
(verses  17,  19,  20,  22,  26,  33),  and  once  “Judge  of  all 
the  earth”  (verse  25). 

To  Abraham  at  Moriah  (Genesis  xxii.).  Here  the 
angel  speaks  of  Himself  as  God — “By  Myself  have  I 
sworn,  saith  the  Lord”  (verse  16). 


JESUS  CHRIST 


35 


To  Jacob  at  Peniel  (Genesis  xxxii.).  Long  after¬ 
wards,  Hosea  tells  the  story  of  the  “Angel”  who  was  the 
“Lord  God  of  Hosts”  (Hosea  xii.  4,  5). 

To  Moses  at  Horeb  (Exodus  iii.).  The  “Angel  of 
the  Lord”  (verse  2)  is  also  “the  Lord”  and  “God”  (verse 
(4)  and  the  great  “I  Am”  (verse  14). 

3.  Jesus  Christ,  the  Son  of  God,  became  Man  at 
His  Incarnation.  That  is,  He  took  to  Himself  a  human 
body  and  a  human  soul,  being  miraculously  born  of  the 
Virgin  Mary  by  the  power  of  the  Holy  Spirit.  He  then 
voluntarily  laid  aside  His  divine  glory,  and  lived  on  earth 
as  a  man  among  men.  He  did  not,  however,  cease  to 
be  God ;  He  was  both  God  and  man. 

“Christ  Jesus,  who,  being  in  the  form  of  God,  counted 
it  not  a  prize  to  be  on  an  equality  with  God,  but 
emptied  Himself,  taking  the  form  of  a  servant,  being 
made  in  the  likeness  of  men;  and  being  found  in 
fashion  as  a  man.  He  humbled  Himself,  becoming 
obedient  even  unto  death,  yea,  the  death  of  the  cross” 
(Philippians  ii.  5-8,  R.V.). 

4.  Jesus  Christ,  at  His  Exaltation,  continued  to 
be,  and  still  is,  God  and  Man.  He  rose  from  the  dead, 
and  in  His  transformed  human  body  He  ascended  to 
Heaven,  where  at  the  right  hand  of  God  He  intercedes 
for  men. 

“This  man,  after  He  had  offered  one  sacrifice  for  sins 
for  ever,  sat  down  on  the  right  hand  of  God”  (Hebrews 
x.  12). 

“It  is  Christ  that  died,  yea  rather,  that  is  risen  again, 
who  is  even  at  the  right  hand  of  God,  who  also  maketh 
intercession  for  us”  (Romans  viii.  34). 

5.  It  was  needful  that  Jesus  Christ  should  be 
God  and  Man  in  order  to  accomplish  His  Great 
Work. 

(a)  In  procuring  Salvation — as  man,  He  could  suffer 
in  man’s  stead;  as  God,  His  sacrifice  was  sufficient  to 
atone  for  sin  (see  Chapter  VI). 

(h)  In  helping  His  people — as  man,  He  understands 
fully  man’s  temptations,  sorrows  and  difficulties ;  as  God, 
He  supplies  superhuman  strength  and  comfort. 

“In  that  He  Himself  hath  suffered  being  tempted,  He  is 
able  to  succor  them  that  are  tempted”  (Hebrews  ii. 
18). 


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[chap,  rv 


Section  II.— HIS  DIVINITY 


There  are  many  proofs  of  the  divinity  of  Jesus  Christ. 

1.  The  Bible  repeatedly  calls  Him  God.  For 
example : — 

“The  mighty  God”  (Isaiah  ix.  6). 

“The  Word  was  God”  (John  i.  1). 

“My  Tord  and  my  God”  (John  xx.  28). 

“The  church  of  God  which  He  hath  purchased  with  His 
own  blood”  (Acts  xx.  28). 

“The  great  God”  (Titus  ii.  13). 

“The  righteousness  of  our  God  and  Saviour  Jesus 
Christ”  (2  Peter  i.  1,  R.V.). 

“The  true  God”  (1  John  v.  20). 

2.  The  Bible  ascribes  to  Him  those  wonderful 

POWERS  AND  PERFECTIONS  (ATTRIBUTES)  WHICH  BELONG 

only  to  God. 

(a)  Eternal  Existence . 

“The  everlasting  Father”  (Isaiah  ix.  6). 

“The  same  was  in  the  beginning  with  God”  (John  i.  2). 
“Whose  goings  forth  have  been  from  of  old,  from  ever¬ 
lasting”  (Micah  v.  2). 

(b)  Omnipotence. 

“The  mighty  God”  (Isaiah  ix.  6). 

“I  am  Alpha  and  Omega,  the  beginning  and  the  ending, 
saith  the  Tord.  which  is,  and  which  was,  and  which  is  to 
come,  the  Almighty”  (Revelation  i.  8). 

(c)  Omnipresence. 

“Where  two  or  three  are  gathered  together  in  My  name, 
there  am  I  in  the  midst  of  them”  (Matthew  xviii.  20). 
“To,  I  am  with  you  alway,  even  unto  the  end  of  the 
world”  (Matthew  xxviii.  20). 

(d)  Omniscience. 

“But  Jesus  did  not  commit  Himself  unto  them,  be¬ 
cause  He  knew  all  men,  and  needed  not  that  any  should 
testify  of  man;  for  He  knew  what  was  in  man”  (John 
ii.  24,  25). 

(e)  U nchangeableness. 

“Jesus  Christ  the  same  yesterday,  and  to-day,  and  for 
ever,  (Hebrews  xiii.  8). 

(f)  Every  attribute  which  belongs  to  the  Father. 

“All  things  that  the  Father  hath  are  Mine”  (John  xvi. 
15). 

“For  in  Him  dwelleth  all  the  fullness  of  the  Godhead 
bodily”  (Colossians  ii.  9). 


JESUS  CHRIST 


37 


3.  The  Bible  says  that  He  performs  works  which 
are  possible  only  to  God  ;  namely 


(a)  Creation. 

"All  things  were  made  by  Him;  and  without  Him  was 
not  anything  made  that  was  made”  (John  i.  S). 

"He  was  in  the  world,  and  the  world  was  made  by  Him, 
and  the  world  knew  Him  not”  (John  i.  10). 

“By  Him  were  all  things  created,  that  are  in  heaven, 
and  that  are  in  earth,  visible  and  invisible,  whether  they 
be  thrones  or  dominions,  or  principalities  or  powers;  all 
things  were  created  by  Him  and  for  Him”  (Colossians 
i.  16). 


(b)  The  government  of  the  world. 

"Jesus  came  and  spake  unto  them,  saying.  All  power 
is  given  unto  Me  in  heaven  and  in  earth”  (Matthew 
xxviii.  18). 


(c)  The  forgiveness  of  sins. 

"Jesus  seeing  their  faith  said  unto  the  sick  of  the  palsy. 
Son,  be  of  good  cheer;  thy  sins  be  forgiven  thee” 
(Matthew  ix.  2). 

"Even  as  Christ  forgave  you,  so  also  do  ye”  (Colossians 
iii.  13). 


(d)  The  raising  of  the  dead. 

"Marvel  not  at  this;  for  the  hour  is  coming,  in  the 
which  all  that  are  in  the  graves  shall  hear  His  voice, 
and  shall  come  forth;  they  that  have  done  good,  unto 
the  resurrection  of  life;  and  they  that  have  done  evil, 
unto  the  resurrection  of  damnation”  (John  v.  28,  29). 


(e)  The  judging  of  the  world. 

"For  the  Father  judgeth  no  man,  but  hath  committed 
all  judgment  unto  the  Son”  (John  v.  22). 

"The  Father  .  .  .  hath  given  Him  authority  to  execute 
judgment  also,  because  He  is  the  Son  of  Man”  (John  v. 
26,  27). 

"Him  God  raised  up  the  third  day  .  .  .  and  He  com¬ 
manded  us  .  .  .  to  testify  that  it  is  He  which  was 
ordained  of  God  to  be  the  judge  of  quick  and  dead” 
(Acts  x.  40,  42). 


4.  The  Bible  declares  that  worship  was  and  is  to 

BE  GIVEN  TO  JESUS  SUCH  AS  CAN  ONLY  PROPERLY  BE  GIVEN 

to  God.  Thus : — t 


38 


HANDBOOK  OF  DOCTRINE 


|  CHAP.  IV 


(a)  Apostles  and  saints  worshipped  and  prayed  to 
Him . 

“They  worshipped  Him,  and  returned  to  Jerusalem  with 
great  joy”  (Luke  xxiv.  52). 

“They  prayed  and  said.  Thou,  Ford,  which  knowest  the 
hearts  of  all  men,  show  whether  of  these  two  Thou  hast 
chosen”  (Acts  i.  24). 

“Unto  Him  that  loved  us,  and  washed  us  from  our  sins 
in  His  own  blood,  and  hath  made  us  kings  and  priests 
unto  God  and  His  Father;  to  Him  be  glory  and  domin¬ 
ion  for  ever  and  ever.  Amen”  (Revelation  i.  5,  6). 


(b)  Angels  worshipped  Him. 

“Again,  when  He  bringeth  in  the  first  begotten  into  the 
world,  He  saith,  And  let  all  the  angels  of  God  worship 
Him”  (Hebrews  i.  6). 

“And  I  beheld,  and  I  heard  the  voice  of  many  angels 
round  about  the  throne,  .  .  .  saying  with  a  loud  voice. 
Worthy  is  the  Lamb  that  was  slain  to  receive  power, 
and  riches,  and  wisdom,  and  strength,  and  honor,  and 
glory,  and  blessing”  (Revelation  v.  11,  12). 


(c)  All  creatures  are  to  worship  Him. 

“Wherefore  God  also  hath  highly  exalted  Him,  and 
given  Him  a  name  which  is  above  every  name:  that  at 
the  name  of  Jesus  every  knee  should  bow,  of  things  in 
heaven,  and  things  in  earth,  and  things  under  the  earth: 
and  that  every  tongue  should  confess  that  Jesus  Christ 
is  Ford  to  the  glory  of  God  the  Father”  (Philippians  ii. 
9-11). 


5.  The  Bible  shows  that  Jesus  made  claims  so 

TREMENDOUS  THAT  THEY  COULD  ONLY  RIGHTLY  HAVE  BEEN 

made  by  God.  Since  Jesus  was,  admittedly,  the  best  man 
that  ever  lived,  He  would  only  claim  what  He  knew  to 
be  right. 


(a)  He  definitely  claimed  to  be  God. 

“All  things  that  the  Father  hath  are  Mine”  (John  xvi. 
15). 

“I  and  My  Father  are  one”  (John  x.  30). 

“All  men  should  honor  the  Son,  even  as  they  honor  the 
Father”  (John  v.  23). 

“The  Father  is  in  Me,  and  I  in  Him”  (John  x.  38). 


(b)  He  claimed  from  His  followers  such  love  and 
service  as  could  only  fitly  be  rendered  to  God.  He  re¬ 
quired  that  their  love  to  their  nearest  and  dearest  should 
be  as  hatred  compared  with  their  love  to  Himself,  and 


JESUS  CHRIST 


39 


that  they  should  be  willing  to  forsake  all,  even  life  itself, 
for  His  sake.  No  mere  man  could  rightly  ask  such 
devotion. 

“He  that  loveth  father  or  mother  more  than  Me  is  hot 
worthy  of  Me;  and  he  that  loveth  son  or  daughter  more 
than  Me  is  not  worthy  of  Me.  And  he  that  taketh  not 
his  cross,  and  followeth  after  Me,  is  not  worthy  of  3Ie” 
(Matthew  x.  37,  38). 

“Whosoever  will  lose  his  life  for  My  sake  shall  find  it” 
(Matthew  xvi.  25). 

(See  also  L.uke  xiv.  26). 

6.  The  Experience  of  those  who  are  truly  saved 
shows  that  Jesus  must  be  God.  We  know  that  we  are 
forgiven  through  faith  in  the  merits  of  Jesus  Christ’s 
sacrifice;  and  we  know,  too,  that  this  would  have  been 
insufficient  to  atone  for  sin  had  He  been  merely  man. 
Hence  we  are  convinced  that  He  must  be  God. 

Section  III.— HIS  HUMANITY 

There  are  many  evidences  that  Jesus  Christ  was  truly 
man. 

1.  The  Bible  plainly  says  tpiat  Jesus  Christ  was 
Man  as  well  as  God. 

“There  is  one  God,  and  one  Mediator  between  God  and 
men,  the  man  Christ  Jesus”  (1  Timothy  ii.  5). 

“The  Word  was  made  flesh”  (John  i.  14). 

“As  the  children  are  partakers  of  flesh  and  blood,  He 
also  Himself  likewise  took  part  of  the  same”  (Hebrews 
ii.  14). 

“Wherefore  in  all  things  it  behoved  Him  to  be  made 
like  unto  His  brethren”  (Hebrews  ii.  17). 

2.  The  Story  of  Jesus  Christ’s  life,  as  recorded  in 
the  Gospels,  shows  that  He  had  all  the  essential 

CHARACTERISTICS  OF  A  MAN. 

( a)  He  possessed  a  truly  human  body,  capable  of  or¬ 
dinary  physical  pleasures  and  sufferings.  He  hungered 
(Mark  xi.  12),  thirsted  (John  xix.  28),  was  zvearied 
(John  iv.  6),  slept  (Matthew  viii.  24),  wept  (John  xi. 
35),  died  (John  xix.  30)  ;  and  after  death  there  flowed 
from  His  body,  when  pierced  with  a  spear,  both  blood  and 
water  (John  xix.  34). 

(b)  He  possessed  a  human  soul .  In  Gethsemane  He 
said,  “My  soul  is  exceeding  sorrowful,  even  unto  death” 
(Matthew  xxvi.  38).  And  on  the  cross  He  prayed, 
“Father,  into  Thy  hands  I  commend  my  spirit ”  (Luke 
xxiii.  46). 


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HANDBOOK  OF  DOCTRINE 


[chap.  IV 


(c)  He  manifested  human  emotions  and  affections. 
He  was  capable  of  both  anger  and  grief  (Mark  iii.  5). 

At  the  grave  of  Lazarus  “He  was  moved  with  indig¬ 
nation  in  the  spirit,  and  was  troubled”  (John  xi.  33,  38; 
R.V.,  margin).  In  face  of  His  crucifixion  the  cry  was 
wrung  from  Him:  “Now  is  My  soul  troubled,  and  what 
shall  I  say?”  (John  xii.  27). 

(d)  His  intelligence  was  subject  to  human  limitations. 

i.  His  mind  developed  gradually.  In  His  youth  He 

“increased  in  wisdom  and  stature”  as  other  boys 
do  (Luke  ii.  52). 

ii.  Though  at  times  He  had  wonderful  insight  into  the 

minds  of  men,  yet  ordinarily  He  learned  facts 
as  we  do.  He  came  seeking  figs  on  a  tree,  and 
found  there  were  none  (Mark  xi.  12,  13).  He 
wished  to  feed  a  crowd  in  the  desert  and  in¬ 
quired  of  His  disciples  what  food  was  available 
(Mark  vi.  38;  Mark  viii.  5).  He  needed  to 
ask  the  sisters  of  Lazarus,  “Where  have  ye  laid 
Him?”  (John  xi.  34). 

iii.  He  experienced  surprise — which  can  be  felt  only 

by  those  whose  knowledge  is  subject  to  limita¬ 
tion.  He  “marvelled”  at  the  faith  of  the  cen¬ 
turion  (Matthew  viii.  10),  and  at  the  unbelief  of 
His  own  townsfolk  (Mark  vi.  6). 

iv.  He  Himself  said  He  was  limited  in  knowledge. 

“Of  that  day  and  hour  knoweth  no  one,  not  even  the 
angels  of  heaven;  neither  the  Son,  but  the  Father  only” 
(Matthew  xxiv.  36,  R.V.). 

(e)  He  was  assailed  by  temptation  such  as  is  common 
to  man,  and  He  had  to  choose,  as  we  have,  between  do¬ 
ing  His  own  will  and  that  of  His  Father.  Forty  days  He 
was  tempted  of  the  Devil  in  the  wilderness  (Luke  iv.  2). 

He  Himself  said  to  His  disciples :  “Ye  are  they  which 
have  continued  with  Me  in  My  temptations”  (Luke  xxii. 
28),  and  He  “was  in  all  points  tempted  like  as  we  are,  yet 
without  sin”  (Hebrews  iv.  15). 

(f)  He  was  not  self-sustained,  but  needed,  like  our¬ 
selves,  prayer  and  communion  for  the  support  of  His 
spiritual  life. 

In  all  the  great  crises  of  His  life  He  resorted  to  prayer 


JESUS  CHRIST 


41 


* 


for  wisdom  and  guidance  (Luke  v.  15,  16 ;  vi.  12;  ix.  18, 
28;  xxii.  32;  John  xvii.  1). 

After  the  temptation  in  the  wilderness  “angels  came 
and  ministered  unto  Him”  (Matthew  iv.  11).  In  Geth- 
semane  “there  appeared  an  angel  unto  Him  from  heaven, 
strengthening  Him”  (Luke  xxii.  43). 


Section  IV.— HIS  NAMES  AND  TITLES 

The  names  and  titles  given  to  Jesus  Christ  in  the  New 
Testament  reveal  much  concerning  His  nature  and  work. 

1.  Jesus  was  the  earthly  name  bestowed  upon  Him 
by  Joseph  at  His  birth,  in  obedience  to  the  command  of 
God  given  through  the  angel  Gabriel.  The  word  means 
“Saviour.” 


“Thou  shalt  call  His  name  JESUS ;  for  He  shall  save 
His  people  from  their  sins’’  (Matthew  i.  21). 

2.  Christ  (from  Greek) —  the  same  as  Messiah  or 
Messias  (from  Hebrew) — is  a  title  literally  meaning 
“The  Anointed  of  God ;”  that  is,  God’s  Chosen  Deliverer 
of  Mankind. 

“Simon  Peter  answered,  .  .  .  Thou  art  the  Christ,  the 
Son  of  the  living  God”  (Matthew  xvi.  16). 

“We  have  found  the  Messiah  (which  is,  being:  inter¬ 
preted,  Christ)”  (margin,  “Anointed”)  (John  i.  41, 
R.V.). 

3.  The  Lord,  in  the  New  Testament,  is  thought  to 
correspond  with  the  Old  Testament  word  Jehovah — one 
of  the  names  of  God.  Hence,  when  applied  to  Jesus,  it 
is  a  mark  of  His  divinity. 

“Unto  you  is  born  ...  a  Saviour,  which  is  Christ  the 
Eord”  (Euke  ii.  11). 

4.  The  Word  (or  The  Word  of  God)  is  a  title  show¬ 
ing  Jesus  Christ  as  the  great  Revealer  of  God.  Just  as  a 
man  reveals  to  another  his  thoughts,  feelings,  and  even 
himself  by  means  of  words,  so  God  reveals  Himself  to 
mankind  by  means  of  The  Word — His  Eternal  Son. 

“In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God.  .  .  .  The  Word  was 
made  flesh,  and  dwelt  among  us”  (John  i.  1,  14). 

“His  name  is  called  The  Word  of  God”  (Revelation  xix. 
13). 


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HANDBOOK  OF  DOCTRINE 


[chap.  IV 


5.  The  Saviour  often  spoke  of  Himself  as  the  Son 
of  Man.  This  title  implied  that  His  relationship  to  man¬ 
kind  was  supernatural  and  unique,*  and  also  suggested 
that  His  condition  as  Son  of  Man  was  inferior  to  that 
which  He  formerly  enjoyed.  Hence  the  term  “Son  of 
Man/’  while  not  proving  Christ’s  divinity,  yet  clearly 
points  to  it. 

“Jesus  saith,  .  .  .  Hereafter  shall  ye  see  the  Son  of 
Man  sitting  on  the  right  hand  of  power,  and  coming 
in  the  clouds  of  heaven”  (Matthew  xxvi.  64). 

6.  The  Son  of  God  is  a  frequently  used  title  for  Jesus 
Christ — everywhere  given  to  Him  with  profound  rever¬ 
ence  by  others,  and  also  claimed  by  Himself  (see  John 
v.  25). 

(a)  This  title  clearly  indicates  a  unique  relationship 
to  God.  That  is,  Jesus  Christ  is  the  Son  of  God  in  a  sense 
far  higher  than  that  in  which  anyone  else  can  be  spoken 
of  as  a  “son  of  God.”  This  is  shown  in  various  ways: 
for  example : — 

i.  In  the  Temptation  the  question  at  issue  was 

whether  Jesus  was  the  Son  of  God  (Luke  iv. 
3,  9). 

ii.  At  His  Baptism  and  Transfiguration  a  voice  from 

heaven  declared:  “This  is  My  beloved  Son” 
(Matthew  iii.  17;  Luke  ix.  35). 

iii.  Jesus  accepted  the  title  from  Peter,  and  said  that 

the  truth  it  set  forth  had  been  divinely  revealed 
to  him  (Matthew  xvi.  16,  17). 

iv.  By  the  parable  of  the  Vineyard  Jesus  claimed  to 

be  as  much  above  the  prophets  as  the  master’s 
son  is  above  the  highest  of  his  servants  (Mark 
xii.  1-12). 

v.  Jesus  is  called  God’s  Only  Begotten  Son  (John  iii. 

16,  18),  and  God’s  Own  Son  (Romans  viii.  3). 

vi.  The  Jewish  charge  against  Jesus  was  that  “He 

made  Himself  the  Son  of  God”  (John  xix.  7). 

(b)  The  Bible  makes  it  clear  that  Jesus  Christ  was  the 
Son  of  God — 

i.  Before  His  human  birth . 

“God  sent  His  only  begotten  Son  into  the  world,  that  we 
might  live  through  Him”  (1  John  iv.  9). 

“God,  sending  His  own  Son  in  the  likeness  of  sinful 
flesh,  and  for  sin,  condemned  sin  in  the  flesh”  (Romans 
viii.  3). 

*  “Unique”  means  unlike  any  other. 


JESUS  CHRIST 


43 


ii.  And  also  from  all  eternity.  Thus  He  is  the  Eternal 
Son  of  the  Eternal  Father. 

“The  same  was  in  the  beginning  with  God”  (John  i.  2). 

(c)  The  divine  Sonship  of  Jesus  Christ  does  not  imply 
(as  does  human  sonship)  later  origin,  for  both  Father  and 
Son  are  eternal.  The  Bible  teaches,  however,  that  — 

i.  The  Son  of  God  is  derived  from  the  Father. 

“As  the  Father  hath  life  in  Himself,  so  He  hath  given 
to  the  Son  to  have  life  in  Himself”  (John  v.  26). 

“The  living  Father  hath  sent  Me,  and  I  live  by  the 
Father”  (John  vi.  57). 

This  subject  is  beyond  human  understanding, 
but  we  may  be  helped  by  considering  that  light 
is  derived  from  the  sun  to-day  and  that  similar 
light  was  derived  from  the  sun  thousands  of 
years  ago.  Thus,  Jesus  Christ  is  described  as 
“the  effulgence  [outshining]  of  His  [the 
Father’s]  glory”  (Hebrews  i,  3,  R.V.).  The 
relationship  of  the  Son  to  the  Father  may  also 
be  thought  of  as  something  like  “an  eternal 
Stream  flowing  from  an  eternal  Fountain.” 

ii.  The  Son  of  God  is  subordinate  to  the  Father. 

“The  Son  can  do  nothing  of  Himself,  but  what  He 
seetli  the  Father  do”  (John  v.  19). 

“Ye  are  Christ’s,  and  Christ  is  God’s”  (1  Corinthians 
iii.  23). 

“The  head  of  Christ  is  God”  (1  Corinthians  xi.  3). 

iii.  The  Son  of  God  is  unreservedly  devoted  to  the 

Father.  Just  as  He  derives  all  that  He  has  and 
is  from  the  Father,  so  His  one  aim  is  to  fulfil 
the  purposes  of  the  Father. 

“I  came  down  from  heaven,  not  to  do  Mine  own  will, 
but  the  will  of  Him  that  sent  Me”  (John  vi.  38). 


CHAPTER  V 


MAN 


Sec.  I. — The  Nature  of 


Sec.  III. — The  Fall  of 


Man. 


Man. 


II. — The  Origin  of  “  IV. — T  h  e  Sinful- 

Man.  ness  of  Man. 

“We  believe  that  our  first  parents  were  created 
in  a  state  of  innocence,  but  by  their  disobedience 
they  lost  their  purity  and  happiness;  and  that,  in 
consequence  of  their  fall,  all  men  have  become 
sinners,  totally  depraved,  and  as  such  are  justly 
exposed  to  the  wrath  of  God.” 


Section  1. — THE  NATURE  OF  MAN 

1.  Man,  as  we  see  and  know  him,  is  One  Being,  yet 
he  has  both  a  Body  and  a  Soul,  or  a  lower  and  a 
higher  nature.  This  is  clear  from  the  fact  that,  at  death, 
man’s  soul  departs,  leaving  the  body  cold,  lifeless  and 
decaying. 

“Then  shall  the  dust  return  to  the  earth  as  it  was;  and 
the  spirit  shall  return  unto  God  who  gave  it”  (Ecclesi¬ 
astes  xii.  7). 

(a)  The  body  is  the  material  part  of  man,  that  by 
which  he  is  related  to  the  natural  world  around  him.  The 
body  is  mortal ;  that  is,  it  will  die. 

(b)  The  sold  is  the  spirit  within  man,  by  which  he  is 
related  to  God  and  the  unseen.  The  soul  is  immortal ; 
that  is,  it  will  live  after  the  death  of  the  body  (see  Chap¬ 
ter  XI). 

The  Bible  does  not  clearly  distinguish  between  “soul” 
and  “spirit;”  generally,  however,  man’s  higher  nature  is 
spoken  of  as  “soul”  when  considered  in  reference  to  the 
things  of  time  and  sense,  as  “spirit”  when  considered  in 
reference  to  the  things  of  eternity. 


MAN 


45 


2.  Man  is  the  Highest  Being  in  Nature.  The 
Bible,  human  experience  and  science  agree  in  thus  regard¬ 
ing  him.  Unlike  any  other  creature,  he  is  capable  of  con¬ 
tinual  progress,  development,  education.  His  superiority 
is  due  to  the  wonderful  powers  of  his  soul.  That  is — 

(a)  Man  is  a  rational  being;  he  has  reason  or  in¬ 
telligence,  and  can  express  his  thoughts  in  language. 

(b)  Man  is  a  moral  being ;  he  is  responsible  for  the 
rightness  or  wrongness  of  his  conduct.  As  such — 

i.  Man  possesses  Conscience,  or  “the  moral  sense,” 

which  enables  him  to  distinguish  between  right 
and  wrong,  approving  him  when  he  does  right, 
and  condemning  him  when  he  does  wrong. 

Conscience,  even  though  imperfect,  faulty", 
and  much  in  need  of  enlightenment,  is  found  in 
all  men. 

ii.  Man  possesses  Free-will,  or  the  power  of  choosing 

good  or  evil.  This  enables  him,  by  choosing 
good,  to  rise  to  the  highest  heights  of  holiness ; 
or,  by  choosing  evil,  sink  to  the  lowest  depths  of 
sin. 

(c)  Man  is  a  religious  being;  he  realizes  dependence 
upon  a  Higher  Power  whom  he  feels  he  ought  to  worship, 
and  he  has  capacity  for  knowing  and  loving  God. 

3.  Man's  Higher  or  Spiritual  Nature  ougpit  to  bf. 
in  Control.  Although  man  has  to  spend  time  and  thought 
in  supplying  the  body  with  food,  sleep,  and  other  neces¬ 
saries,  he  feels  it  unworthy  and  degrading  to  live  for  this 
alone;  he  is  made  for  higher  things.  That  the  spirit  should 
rule  and  the  body  obey  is  taught  by  man’s  conscience,  by 
the  experience  of  the  noblest  and  best  of  mankind,  and 
by  the  Bible. 

“I  keep  under  my  body,  and  bring:  it  into  subjection” 
(1  Corinthians  ix.  27). 

“If  ye  live  after  the  flesh,  ye  shall  die:  but  If  ye  througrh 
the  Spirit  do  mortify  the  deeds  of  the  body,  ye  shall 
live”  (Romans  viii.  13). 

4.  Yet  in  spite  of  man’s  high  and  noble  powers,  we 
find  that  all  men  are  sinful.  This  fact  is  generally 
admitted,  and  is  testified  to  by  conscience,  by  observation, 
and  by  the  Bible. 

(a)  Conscience  convinces  man  of  his  own  sinfulness. 
That  is,  conscience  approves  right-doing  by  a  feeling  of 


46 


HANDBOOK  OF  DOCTRINE 


[chap.  V 


happiness  and  a  realization  of  increased  moral  strength, 
while  it  condemns  wrong-doing  by  a  sense  of  shame,  loss 
of  self-respect,  moral  weakness,  and  fear  of  future  conse¬ 
quences.  In  this  way  all  are  inwardly  conscious  of  having 
transgressed  their  own  knowledge  of  right — of  having 
disregarded  the  promptings  of  their  own  higher  nature, 
the  only  exceptions  being  those  who,  by  continual  wrong¬ 
doing,  have  become  so  hardened  as  to  be  “past  feeling” 
(Ephesians  iv.  19). 

(b)  Observation  teaches  that  all  are  sinful,  for — 

i.  Sin,  in  the  form  of  selfishness,  anger,  pride,  malice, 

deceit,  and  other  evil  dispositions,  manifests 
itself  very  early  in  children,  even  in  those  amid 
the  most  favorable  surroundings. 

ii.  The  history  of  mankind  furnishes  a  terrible  record 

of  wrong-doing.  This  applies  to  all  races  and 
all  ages. 

iii.  Sin  is  the  greatest  problem  that  has  to  be  dealt 

with  in  any  effort  for  the  betterment  of  mankind. 

iv.  Even  those  whose  outward  conduct  is  correct  are 

often  prompted  by  selfish  motives  ( see  Section 
IV,  paragraph  6,  of  this  Chapter). 

(c)  The  Bible  plainly  declares  the  sinfulness  of  all 
men.  It  represents  mankind  as  marred  by  sin,  Jesus 
as  the  only  Physician  to  a  sick  world,  all  in  need  of  the 
new  birth,  Jews  and  Gentiles  as  alike  under  sin.  Many 
passages  expressly  state  that  all  are  sinful. 

“They  are  all  gone  aside,  they  are  all  together  become 
filthy:  there  is  none  that  doeth  good,  no,  not  one" 
(Psalm  xiv.  3). 

“All  we  like  sheep  have  gone  astray;  we  have  turned 
every  one  to  his  own  way;  and  the  ijord  hath  laid  on 
Him  the  iniquity  of  us  all”  (Isaiah  liii.  6). 

“All  have  sinned,  and  come  short  of  the  glory  of  God” 
(Romans  iii.  23). 

“The  Scripture  hath  concluded  all  under  sin”  (Galatians 
iii.  22). 

Section  II.— THE  ORIGIN  OF  MAN 

1.  In  both  ancient  and  modern  times  Persistent 
Efforts  have  been  made  to  gain  Light  upon  the 
Origin  of  Man.  Various  widely  accepted  theories,  in- 


MAN 


47 


eluding  the  most  recent,  have  often  seemed  to  contradict 
the  Bible,  but  hitherto,  upon  fuller  knowledge  being  ob¬ 
tained,  such  theories  have  had  to  be  either  abandoned  or 
modified,  and  then  the  seeming  disagreement  has  van¬ 
ished.  Therefore,  we  need  not  be  disturbed  by  the  new 
theories  constantly  forthcoming,  and  we  may  with  con¬ 
fidence  accept  what  the  Bible  tells  us. 

2.  The  Bible  says  that  Man  was  created  by  God. 

(a)  The  account  of  the  creation  of  man  is  given  in 
Genesis  i.  26-ii.  25.  The  first  part  of  this  (to  Genesis  ii. 
3)  connects  the  creation  of  man  with  the  work  of  cre¬ 
ation  as  a  whole;  the  latter  part  deals  with  man  himself 
more  particularly.  Actual  history  is  here  related,  as  is 
manifest  by  the  style  and  tone  of  the  narrative,  the  care¬ 
ful  description  of  the  position  of  Eden,  and  the  use 
throughout  the  Bible  of  the  word  “Adam”  (meaning 
“man”),  as  the  proper  name  of  the  first  individual. 

(b)  The  making  of  man  is  represented  as  the  crown¬ 
ing  act  of  God’s  creative  work,  which  took  place  in  suc¬ 
cessive  stages,  rising  from  the  creation  of  light  to  that  of 
man,  the  highest  being  of  all.  Man  is  placed  by  God  in 
dominion  over  the  creatures  already  existing.  Although 
linked  with  nature  by  his  body,  he  alone  possesses  life 
above  nature,  directly  imparted  to  him  by  God. 

“The  Tord  God  formed  man  of  the  dust  of  the  ground, 
and  breathed  into  his  nostrils  the  breath  of  life,  and 
man  became  a  living  soul”  (Genesis  ii.  7). 

(c)  The  views  of  many  distinguished  modern  scien¬ 
tists  show  substantial  agreement  with  the  Bible  record 
of  the  origin  of  man  and  of  the  world. 

(d)  Man’s  sense  of  dependence  upon  God  also  points 
to  his  creation  by  God  (see  Chapter  III,  Section  1,  para¬ 
graph  2  (a)  i.).  If  not  created  by  God,  he  would  not  thus 
be  dependent  upon  Him. 

3.  Man  was  created  in  order  that  he  might 
love,  serve  and  enjoy  God;  or,  in  other  words,  that 
he  might  glorify  God.  God’s  glory  or  pleasure  is  identical 
with  the  highest  well-being  of  the  universe.  By  living 
for  God’s  glory,  or  doing  God’s  will,  man  makes  himself 
one  with  God  in  His  high  and  holy  purposes,  and  at  the 


48 


HANDBOOK  OF  DOCTRINE 


[chap.  V 


same  time  secures  his  own  truest  happiness — the  favor 
and  friendship  of  his  Maker.  God’s  words  concerning 
Israel  are  also  true  of  all — “I  have  created  him  for  My 
glory”  (Isaiah  xliii.  7). 

“Thou  hast  created  all  things,  and  for  Thy  pleasure 
they  are  and  were  created”  (Revelation  iv.  11). 

“Do  all  to  the  glory  of  God”  (1  Corinthians  x.  31). 
“Seek  ye  first  the  Kingdom  of  God  and  His  righteous¬ 
ness;  and  all  these  things  shall  be  added  unto  you” 
(Matthew  vi.  33). 

“He  that  doeth  the  will  of  God  abideth  for  ever”  (1 
John  ii.  17). 

4.  Man  was  created  in  the  Image  and  Likeness 
of  God  (Genesis  i.  26,  27).  This  means  that — 

(a)  Man  was  created  like  God,  the  Great  Spirit ,  in  his 
possessing  a  soul  or  spirit  with  intelligence,  moral  powers, 
and  capacity  for  spiritual  fellowship. 

(b)  Man  was  created  pure  and  holy  (see  paragraph 

5). 

(c)  Man  was  placed,  as  God’s  representative,  in  do¬ 
minion  over  the  creatures. 

(d)  Man  was  created  for  immortality.  That  is,  but 
for  sin,  he  would  never  have  died.  God  warned  Adam 
that  death  would  be  the  penalty  of  disobedience. 

5.  Our  First  Parents  were  created  in  a  State  of 
Innocence  or  Purity.  Though  they  lacked  the  strength 
which  comes  from  withstanding  temptation,  yet  they  had 
no  natural  tendency  or  disposition  to  evil.  Their  minds 
were  pure;  their  wills  were  in  perfect  harmony  with 
God’s  will.  They  knew,  loved  and  enjoyed  God.  They 
need  not  have  become  sinful,  for  God  made  every  pos¬ 
sible  arrangement  for  their  continued  happiness,  good¬ 
ness  and  progress.  Their  original  purity  is  shown  by — 

(a)  The  fact  that  God  created  man  in  His  own  image, 
which  includes  “righteousness  and  true  holiness”  (see 
Ephesians  iv.  24). 

(b)  God  saying  the  whole  of  His  creation  was  “very 
good,”  for  this  included  man  as  its  crowning  accomplish¬ 
ment  (Genesis  i.  31). 

(c)  Plain  Bible  statements ;  such  as — 


“God  hath  made  man  upright;  but  they  have  sought 
out  many  inventions”  (Ecclesiastes  vii.  29). 


MAN 


49 


(d)  The  whole  Bible  narrative  of  the  Fall,  which 
depicts  our  First  Parents’  sin  as  a  new  and  evil  era  in  the 
history  of  our  race. 

(e)  The  statement  that  “by  one  man  sin  entered  into 
the  world”  (Romans  v.  12),  thus  showing  that  sin  is  later 
than  human  life. 

(f)  The  fact  that  sinfulness  is  not  the  normal 
(proper)  state  for  a  moral  being.  The  choice  of  wrong 
implies  a  right  condition  to  begin  with,  just  as  a  person’s 
choosing  to  be  dirty  implies  that  he  was  once  clean. 

6.  Man’s  Condition  at  First  was  simple  and  primi¬ 
tive,  but  he  possessed  a  high  degree  of  intelligence,  as 
well  as  of  moral  and  spiritual  power. 

(a)  The  Bible  shows  that  Adam  was  capable  of  know¬ 
ing  and  talking  with  God,  of  understanding  the  directions 
given  him,  of  distinguishing  between  right  and  wrong,  of 
naming  the  animals,  and  of  tending  the  Garden. 

(b)  The  study  of  various  races  confirms  the  Bible 
account  of  man’s  early  condition.  For  example : — 

i.  The  traditions  and  language  of  various  savage 

tribes  show  that  their  ancestors  were  more  civil¬ 
ized  than  they  are. 

ii.  Many  races,  such  as  the  Egyptians,  were,  in  the 

early  ages,  far  more  advanced  than  they  are  to¬ 
day. 

iii.  Human  skulls  found  in  ancient  caves  and  burial- 

places,  are,  on  the  average,  as  large  as  European 
skulls  to-day. 

iv.  All  ancient  civilizations  held  a  tradition  of  a  “gold¬ 

en  age”  in  the  past. 

v.  Research  in  Babylonia  and  Egypt — the  homes  of 

the  two  oldest  nations — shows  that  the  further 
we  go  back  the  more  developed,  in  certain  di¬ 
rections,  was  their  civilization. 

(c)  Thus  we  conclude  that,  had  man  continued  in 
harmony  with  God,  he  would  probably  to-day  be  more 
advanced  than  he  is  in  culture  of  every  kind.  Sin  has 
held  him  back. 


50 


HANDBOOK  OF  DOCTRINE 


[chap.  V 


Section  III.— THE  FALL  OF  MAN 

1.  God  tested  our  First  Parents  by  a  Single  Plain 
Command,  and  warned  them  that  death  would  be  the 
penalty  of  disobedience. 

“The  Lord  God  commanded  the  man,  saying:,  Of  every 
tree  of  the  grarden  thou  inayest  freely  eat:  but  of  the 
tree  of  the  knowledge  of  grood  and  evil,  thou  shalt  not 
eat  of  it:  for  in  the  day  that  thou  eatest  thereof  thou 
shalt  surely  die”  (Genesis  ii.  16,  11). 

The  Bible  seems  to  imply  that  all  free  moral  beings 
undergo  a  period  of  probation  or  test,  after  which,  if 
faithful,  they  are  confirmed  in  the  course  of  goodness 
chosen.  Thus  we  read  of  angels  who  ‘‘kept  not  their  first 
estate’’  (Jude  6)  and  of  others  who  did.  By  endowing 
man  with  free-will,  God  gave  him  the  power  of  deciding 
his  own  action  and  destiny. 

2.  Temptation  came  from  the  Devil,  or  Satan,  the 
lord  of  those  fallen  angels  who  had  been  expelled  from 
Heaven  for  rebellion  (2  Peter  ii.  4;  Jude  6 ;  Luke  x.  18). 
He  appeared  to  Eve  in  the  form  of  a  serpent,  suggesting 
to  her — 

fa)  Doubt  concerning  God’s  goodness — “Yea,  hath 
God  said,  ye  shall  not  eat  of  every  tree  of  the  garden?” 
(Genesis  iii.  1). 

(b)  Disbelief  in  God’s  warning — “Ye  shall  not  surely 
die”  (verse  4). 

(c)  Desire  for  what  God  had  forbidden — “In  the  day 
ye  eat  thereof,  then  your  eyes  shall  be  opened,  and  ye 
shall  be  as  gods,  knowing  good  and  evil”  (verse  5). 

3.  Sin  began  among  Mankind  when  our  First  Par¬ 
ents,  yielding  to  the  Devil’s  temptation,  disobeyed  God’s 
righteous  command,  by  taking  and  eating  of  the  forbid¬ 
den  fruit.  This  is  called  “The  Fall.” 

4.  The  Sin  of  our  First  Parents  was  Awful,  for  it 
consisted  in  disobeying  their  Maker,  the  One  to  whom 
they  owed  all,  and  who  had  done  everything  possible  for 
their  welfare  and  happiness.  It  sprang  from  selfishness, 
and  included  the  seeds  of  all  kinds  of  sin,  namely: — 

(a)  Unbelief.  They  disbelieved  God  and  believed  the 
Devil’s  lie. 


MAN 


51 


(b)  Covetousness.  Though  given  the  free  use  of  all 
other  trees,  they  longed  for  and  took  the  fruit  of  the  only 
one  forbidden. 

(c )  Ingratitude.  Though  they  had  received  so  much 
from  God  they  were  discontented  and  thankless. 

(d)  Pride.  They  aspired  to  be  like  God  and  independ¬ 
ent  of  Him. 

(e)  Rebellion  against  God’s  authority ,  Though  they 
had  a  plain  command  uttered  by  the  voice  of  God  Him¬ 
self,  they  dared  to  resist  Him  and  do  that  which  He  had 
directly  said  they  should  not  do. 

5.  The  Consequences  of  the  Fall  to  our  First 
Parents  were  most  Serious,  and  began  at  once  in  their 
experience.  That  is — 

(a)  They  became  conscious  of  guilt ,  and  consequently 
sought  to  avoid  God’s  presence. 

(b)  They  came  under  the  power  of  sin  and  the  Devil. 
This  was  shown  at  once  by  each  trying  to  throw  the  blame 
of  wrongdoing  upon  another. 

(c)  They  were  sentenced  by  God  to  sorrow,  pain,  hard 
toil,  and  death  at  last. 

(d)  They  were  dismissed  from  the  Garden  of  Eden. 

(e)  They  became  exposed  to  the  punishment  of  Hell. 

6.  Even  while  making  known  to  our  First  Parents  the 
terrible  consequences  of  their  sin,  God  in  Mercy  gave 
them  the  first  Intimation  of  a  coming  Saviour,  in 
His  words  to  the  serpent: 

“It  [the  seed  of  the  woman]  shall  bruise  thy  head,  and 
thou  shalt  bruise  his  heel’’  (Genesis  iii.  15). 

This  means  that  Christ — in  a  peculiar  sense  the  “Seed 
[descendant]  of  the  woman” — should,  though  Himself 
bruised  in  the  conflict,  obtain  complete  victory  over  Satan, 
and  so  restore  to  man  the  benefits  which  by  sin  he  had  lost. 

7.  Adam  was  the  head  and  representative  of  the  whole 
human  race,  consequently  his  Sin  affected  the  whole 
of  Mankind. 

(a)  Through  the  fall  of  our  First  Parents — 

i.  All  men  are  born  with  a  sinful  nature,  which  early 
leads  to  actual  wrongdoing. 


52  HANDBOOK  OF  DOCTRINE  [chap,  v 


ii.  All  men  are  subject  to  sorrow,  suffering,  and  death 
(see  Section  IV  of  this  Chapter). 

“By  one  man  sin  entered  into  the  world,  and  death 
by  sin;  and  so  death  passed  upon  all  men,  for  that  all 
have  sinned”  (Romans  v.  12). 

(b)  Man  is  not  only  a  distinct  individual,  but  is 
also  part  of  the  human  race,  and  as  such  inherits  from  his 
ancestors  characteristics  of  many  kinds.  The  principle 
of  heredity  *  affects  the  whole  of  human  life,  the  trans¬ 
mission  of  Adam’s  sin  being  its  earliest  and  farthest- 
reaching  example.  Any  seeming  injustice  in  this  is  an¬ 
swered  by  the  fact  that  the  sin  and  curse  we  inherit  are 
more  than  counterbalanced  by  the  wonderful  benefits 
freely  provided  for  all  in  Jesus  Christ  (see  Chapter  VI, 
Section  I,  paragraph  2). 

“As  by  the  offence  of  one  judgment  came  upon  all  men 
to  condemnation ;  even  so  by  the  righteousness  of  one 
the  free  gift  came  upon  all  men  unto  justification  of 
life”  (Romans  v.  18). 


Section  IV.—THE  SINFULNESS  OF  MAN 

1.  Sin  may  be  described  as  any  Lack  of  Con¬ 
formity  to  or  any  Transgression  of  the  Law  of  God. 
Thus — 

(a)  Sin  is  connected  with  lazv.  If  there  were  no  law 
there  could  be  no  sin. 

“Whosoever  committeth  sin  transgresseth  also  the  law; 
for  sin  is  the  transgression  of  the  law”  (1  John  iii.  4). 

God’s  will  or  law,  the  Bible  takes  for  granted,  every¬ 
one  may  learn,  either  from  the  Bible  (Romans  iii.  2,  19), 
or  from  that  inner  knowledge  of  right  and  wrong  which 
all  possess,  and  which  Paul  calls  “the  law  written  in  their 
hearts”  (Romans  ii.  15). 

(b)  All  sin  is  against  God;  it  is  transgression  of  God's 
law,  man  doing  his  own  will  instead  of  God's  will.  This 
is  the  distinctive  mark  of  sin,  so  that  those  who  disbelieve 
in  God  can  have  no  true  idea  of  sin. 

“Against  Thee,  Thee  only,  have  I  sinned,  and  done  this 
evil  in  Thy  sight”  (Psalm  li.  4). 

“Cursed  be  the  man  .  „  .  whose  heart  departeth  from 
the  Ii©rd”  (Jeremiah  xvii.  5). 

*  “Heredity”  is  the  passing  on  to  children  of  the  qualities  of  their 
parents  or  ancestors. 


MAN 


53 


(c)  Sin  is  willing  departure  from  right.  This  is 
shown  by  the  meaning  (in  the  original  language)  of  “in¬ 
iquity/’  “transgression,”  “sin” — words  commonly  used 
in  the  Bible  for  this  great  evil. 

“The  Lord  God.  merciful  and  gracious  .  .  .  forgiving 
iniquity  and  transgression  and  gin”  (Exodus  xxxiv.  6, 
7). 

“Blessed  is  he  whose  transgression  is  forgiven,  whose 
sin  is  covered.  Blessed  is  the  man  unto  whom  the  Lord 
imputeth  not  iniquity”  (Psalm  xxxii.  1,  2). 

i.  “Iniquity”  means  a  turning  aside  from  the  straight 

path,  the  same  idea  as  that  conveyed  by  the 
words  “All  we  like  sheep  have  gone  astray” 
(Isaiah  liii.  6). 

ii.  “ Transgression ”  means  a  falling  away  from  God, 

and  therefore  the  breaking  of  His  command¬ 
ments. 

iii.  “Sin”  means  a  missing  or  coming  short  of  one's 

duty,  a  failure  to  attain  the  right  standard,  as 
when  Paul  says  “all  have  sinned  and  come  short 
of  the  glory  of  God”  (Romans  iii.  23). 

(d)  Sin  may  consist  in  yielding  to  what  is  wrong  (sin 
of  commission),  or  in  not  conforming  to  what  is  right 
(sin  of  omission). 

“All  unrighteousness  is  sin”  (1  John  v.  17). 

“To  him  that  knoweth  to  do  good,  and  doeth  it  not,  to 
him  it  is  sin”  (James  iv.  17). 


2.  Man  is  Sinful  in  Two  Ways. 

(a)  He  has  a  sinful  nature.  He  is  born  with  an  incli¬ 
nation  or  tendency  to  evil.  His  heart  is  wrong ;  he  pre¬ 
fers  his  own  way  to  God’s  way.  This  depravity,  or  dis¬ 
position  to  sin,  affects  every  part  of  man’s  being,  and  it 
renders  man  unable,  by  his  own  efforts,  to  deliver  himself. 

“Behold,  I  was  shapen  in  iniquity,  and  in  sin  did  my 
mother  conceive  me”  (Psalm  li.  5). 

“1  know  that  in  me  (that  is,  in  my  flesh)  dwelleth  no 
good  thing”  (Romans  vii.  18). 

“We  all  .  .  .  were  by  nature  children  of  wrath,  even 
as  others”  (Ephesians  ii.  3). 


(h)  He  commits  sinful  acts.  These,  although  the  out¬ 
come  of  his  sinful  nature,  are  yet  done  by  his  own  choice. 


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All  men  are  thus,  themselves,  guilty  of  transgressing 
God’s  law. 

“They  are  all  prone  out  of  the  way,  they  are  together 
become  unprofitable;  there  is  none  that  doeth  good,  no, 
not  one"  (Romans  iii.  12). 

“All  have  sinned,  and  come  short  of  the  glory  of  God” 
(Romans  iii.  23). 

3.  The  Sinner  is  responsible  for  his  own  Sin. 
The  Bible  always  ascribes  sinful  acts,  feelings  and 
thoughts  to  each  individual’s  own  free  and  deliberate 
choice.  Although  prone  to  evil,  man  is  a  free  agent. 
His  spiritual  powers  were  marred  but  not  destroyed  by 
the  Fall.  God  speaks  through  his  conscience,  kindles  in 
him  good  desires,  and  is  at  hand  to  make  him  more  than 
superior  to  the  evil  in  his  disposition  and  surroundings. 
No  one  will  perish  for  the  sins  of  his  forefathers  who 
does  not  make  those  sins  his  own ;  and,  however  evil  may 
be  a  person’s  inherited  tendency,  it  can  be  overcome  in  the 
strength  of  God. 

“In  those  days  they  shall  say  no  more,  The  fathers  have 
eaten  a  sour  grape  and  the  children’s  teeth  are  set  on 
edge”  (Jeremiah  xxxi.  29). 

“The  soul  that  sinneth,  it  shall  die”  (Ezekiel  xviii.  4, 
20). 

“Everyone  shall  die  for  his  own  iniquity;  every  man 
that  eateth  the  sour  grape,  his  teeth  shall  be  set  on 
edge”  (Jeremiah  xxxi.  30). 

Conscience  confirms  the  testimony  of  the  Bible.  When 
a  man  experiences  remorse  on  account  of  wrongdoing  he 
knows  that  he  himself  is  to  blame. 

4.  The  Bible  presents  Sin  in  Various  Aspects, 

EACH  OF  WHICH  SHOWS  IT  TO  BE  A  TERRIBLE  EVIL. 

(a)  Sin  is  separation  from  God .  Sin  is  more  than  the 
mere  breaking  of  particular  commands ;  it  is  inward 
opposition  to  the  will  of  God,  choosing  one’s  own  way 
instead  of  God’s  way.  In  so  doing  the  sinner  separates 
himself  from  God,  the  source  of  his  true  life,  and  becomes 
the  victim  of  spiritual  death  (see  paragraph  5  (b)  of  this 
Section ).  Then,  realizing  himself  out  of  harmony  with 
God,  the  sinner  further  repels,  shuns,  dislikes,  flees  from 
Him,  resents  being  reminded  of  Him,  wishes  to  be  with¬ 
out  Him.  In  short,  he  is  a  rebel  against  God,  his  rightful 


MAN 


55 


Ruler.  The  Bible,  in  calling  sinners  the  “ungodly,”  pic¬ 
tures  them  as  separated  from  God. 

“Your  iniquities  have  separated  between  you  and  your 
God,  and  your  sins  have  hid  His  face  from  you”  (Isaiah 
lix.  2). 

“The  carnal  mind  is  enmity  against  God”  (Romans 
viii.  7). 

(b)  Sin  incurs  the  wrath  of  God.  God,  as  the  Holy 
One  and  the  upholder  of  the  moral  order  of  the  universe, 
cannot  but  be  against  sin,  although  He  loves  and  pities  the 
sinner.  In  wrath  or  righteous  anger,  He  hates,  condemns, 
and  must  at  last  punish  sin — unless  some  way  of  forgive¬ 
ness  be  found  (see  Chapter  VI,  “Redemption” ) . 

“The  wrath  of  God  is  revealed  from  heaven  against  all 
ungodliness  and  unrighteousness  of  men”  (Romans  L 
18). 

“Oh,  do  not  this  abominable  thing  that  I  hate”  (Jere¬ 
miah  xliv.  4). 

“The  wrath  of  God  cometh  on  the  children  of  dis¬ 
obedience”  (Oolossians  iii.  6). 

God’s  righteous  anger  with  sin  must  ever  be  dis¬ 
tinguished  from  the  personal  or  selfish  anger  of  a  private 
individual.  God’s  own  perfect  holiness  is  naturally 
opposed  to  sin,  and  besides,  as  the  representative  and  ad¬ 
ministrator  of  the  holy  law  of  the  universe,  He  is  bound, 
in  the  highest  interests  of  all,  to  be  angry  with  sin,  and  to 
deal  with  it  in  a  way  that  will  tend  to  make  His  law 
honored  and  obeyed.  This  principle  is  illustrated  in  Sal¬ 
vation  Army  administration.  An  Officer  in  a  position  of 
authority  might  overlook  an  offence  if  it  merely  affected 
himself,  but  as  the  Representative  of  The  Army  he  could 
not  be  otherwise  than  indignant  with  wilful  breach  of 
Regulation.  Although  sorry  for  the  offenders,  he  could 
deal  with  them  only  in  such  a  way  as  would  tend  to  make 
Regulations  honored  and  obeyed,  since  upon  the  observ¬ 
ance  of  these  depends  the  welfare  of  the  whole  Organi¬ 
zation. 

(c)  Sin  is  a  disorder  or  disease  which  disturbs,  upsets, 
defiles,  injures  man’s  whole  being;  that  is — 

i.  Sin  darkens  the  mind,  making  man  unable,  without 
the  illumination  of  the  Holy  Spirit,  to  under¬ 
stand  spiritual  things. 

“The  Gentiles  .  .  .  walk  in  the  vanity  of  their  minds, 
having  the  understanding  darkened  being  alienated 


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from  the  life  of  God  through  the  ignorance  that  is  in 
them,  because  of  the  blindness  of  their  heart”  (Ephe¬ 
sians  iv.  17,  18). 

ii.  Sin  defiles  the  heart ,  so  that,  if  left  to  itself,  the 

heart  becomes  “deceitful  above  all  things,  and 
desperately  wicked”  (Jeremiah  xvii.  9.  See  also 
Ecclesiastes  ix.  3 ;  Genesis  vi.  5 ;  Matthew  xv. 
19). 

iii.  Sin  weakens  the  will,  so  that  even  when  men 

would  do  good,  evil  is  present  with  and  masters 
them  (Romans  vii.  14-25). 

iv.  Sin  dulls  the  conscience — that  voice  of  God  in  the 

soul — so  that  men  finally  come  to  be  “past  feel¬ 
ing”  about  its  promptings  and  warnings  (Ephe¬ 
sians  iv.  19). 

(d)  Sin  is  bondage.  Yielding  to  sin  makes  man  its 
slave.  Every  sin  committed  strengthens  the  wrong  habit 
and  brings  man  more  fully  under  the  power  of  evil,  from 
which  he  is  unable  to  free  himself. 

“Every  one  that  committeth  sin  is  the  bondservant  of 
sin”  (John  viii.  34,  R.V.). 

“I  am  carnal,  sold  under  sin”  (Romans  vii.  14). 

"Know  ye  not,  that  to  whom  ye  yield  yourselves  ser¬ 
vants  to  obey,  his  servants  ye  are  to  whom  ye  obey: 
whether  of  sin  unto  death,  or  of  obedience  unto  right¬ 
eousness?”  (Rom.  vi.  16). 

“His  own  iniquities  shall  take  the  wicked  himself,  and 
he  shall  be  holden  with  the  cords  of  his  sins”  (Proverbs 
v.  23). 

(e)  Sin  is  the  root-cause  of  nearly  all  human  misery. 
Affliction,  poverty,  war,  death,  and  other  sorrows  can  be 
directly  or  indirectly  traced  to  sin,  either  in  the  individual 
or  the  race.  God  has  joined  sin  and  suffering  together, 
both  in  this  world  and  in  the  world  to  come.  The  entry 
of  sin  into  this  world  was  immediately  followed  by 
sorrow,  pain,  death  and  the  cursing  of  the  ground. 

(f)  Sin  involves  guilt.  That  is,  the  wrongdoer  de¬ 
serves  both  blame  and  punishment,  and  this  is  brought 
home  to  him  by  conscience.  He  knows  that  he  is  under 
the  condemnation  of  the  law  which  he  has  broken.  Men 
of  all  races  have  ever  been  deeply  convinced  that  sin  de¬ 
serves  and  will  at  last  meet  with  punishment,  unless  satis¬ 
faction  can  otherwise  be  found.  Even  the  heathen  often 


MAN 


57 


beseech  their  gods  to  deliver  them  from  punishment  they 
feel  they  deserve.  The  Bible  clearly  teaches  the  guilt  of 

sin. 

“Our  iniquities  are  increased  over  our  head,  and  our 
guiltiness  is  grown  up  unto  the  heavens”  (Ezra  ix.  6, 
R.V.). 

“Deliver  me  from  blood  guiltiness,  O  God”  (Psalm  li. 
14). 

“Woe  unto  the  wicked!  It  shall  be  ill  with  him:  for  the 
reward  of  his  hands  shall  be  given  him”  (Isaiah  iii.  11). 
“Though  hand  join  in  hand,  the  wicked  shall  not  be 
unpunished”  (Proverbs  xi.  21). 

5.  The  Penalty  of  Sin  is  Death-— both  physical  and 

spiritual. 

“The  wages  of  sin  is  death”  (Romans  vi.  23). 

“Sin,  when  it  is  finished,  bringeth  forth  death”  (James 
i.  15). 

(a)  Physical  death  is  separation  of  the  soul  from  the 
body. 

“By  one  man  sin  entered  into  the  world,  and  death  by 
sin;  and  so  death  passed  upon  all  men,  for  that  all 
have  sinned”  (Romans  v.  12). 

Bodily  death,  though  not  at  once  complete,  began  in 
our  First  Parents  as  soon  as  they  sinned — “In  the  day 
that  thou  eatest  thereof,  thou  shalt  surely  die”  (Genesis  ii. 
17).  All  are  subject  to  death  in  consequence  of  sin  in  the 
race,  but  through  the  redemptive  work  of  Christ  (see 
Chapter  VI)  all  may  at  last  find  death  “swallowed  up”  in 
glorious  resurrection. 

“Then  shall  be  brought  to  pass  the  saying  that  is  writ¬ 
ten,  Death  is  swallowed  up  in  victory”  (1  Corinthians 
xv.  54). 

(b)  Spiritual  death  is  the  separation  of  the  soul  from 
God  (see  paragraph  4  (a)  of  this  Section). 

i.  Spiritual  death,  or  separation  from  God,  is,  in 

some  measure,  the  condition  of  all  by  nature,  and 
is  experienced  even  during  bodily  life. 

“She  that  liveth  in  pleasure  is  dead  while  she  livetli” 
(1  Timothy  v.  (5). 

“You  hath  He  quickened  who  were  dead  in  trespasses 
and  sins”  (Ephesians  ii.  1). 

ii.  Spiritual  death,  however  (like  bodily  death)  is  not 

at  once  complete,  for  the  gracious  influences  of 
the  Holy  Spirit  long  operate  upon  the  heart  of 


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the  sinner.  Being  “dead  in  sin”  does  not  imply 
unconsciousness  or  absence  of  will  power ;  it 
means  that  sinners  are  as  powerless  to  save 
themselves  from  the  corruption  of  sin  as  a 
corpse  is  to  rescue  itself  from  decay. 

iii.  Spiritual  death,  when  fully  developed,  becomes 
everlasting  death;  that  is,  complete  separation 
from  God  and  final  banishment  from  His  pres¬ 
ence  (see  Chapter  XI,  Section  V). 

6.  The  Essence,  Root,  or  Underlying  Motive  of 
all  Sin  is  Selfishness  ;  that  is,  pleasing  self  without 
due  regard  to  the  glory  of  God  or  the  welfare  of  others. 

(a)  That  selfishness  is  at  the  root  of  all  sin  is  shown 
in  that — 

i.  The  Devil,  the  first  and  greatest  sinner,  is 

prompted  by  selfishness,  for,  simply  to  gratify 
himself,  he  would  hurl  God  from  His  throne  and 
damn  the  whole  race. 

ii.  Sinners  of  every  kind,  whatever  form  their  wrong¬ 

doing  may  take,  seek  thereby  to  please  them¬ 
selves.  Whether  a  man  steals,  swears,  gives 
way  to  bad  temper,  yields  to  pride,  or  sins  in 
any  other  way,  he  acts  thus,  not  because  he 
wants  to  sin,  but  because  of  the  gratification 
that  sin  brings  to  him. 

iii.  Actions  quite  opposite  in  kind  may  alike  be 

prompted  by  selfishness ;  for  example,  giving  to 
a  good  cause  in  order  to  be  thought  well  of,  or 
withholding  one’s  money  merely  for  personal 
enjoyment. 

(b)  The  opposite  of  selfishness,  and  the  essence  of  all 
true  religion,  is  benevolence  or  love ;  that  is,  being  given 
up  to  doing  good  and  seeking  the  welfare  of  others.  This 
is  shown  by — 

i.  The  example  of  perfect  love  presented  to  us  by 
God  the  Father  and  by  Jesus  Christ. 

“Beloved,  let  us  love  one  another;  for  love  is  of  God; 
and  every  one  that  loveth  is  born  of  God,  and  knoweth 
God.  He  that  loveth  not  knoweth  not  God,  for  God 
is  love”  (1  John  iv.  7,  8). 

“Ye  know  the  grace  of  our  L,ord  Jesus  Christ,  that, 
though  He  was  rich,  yet  for  your  sakes  He  became 
poor,  that  ye  through  His  poverty  might  be  rich”  (3 
Corinthians  viii.  9), 


MAN 


59 


ii.  The  plain  teaching  of  the  Bible  that  “love  is  the 
fulfilling  of  the  law”  (Romans  xiii.  10),  and 
that  the  most  admired  gifts  and  graces  are 
worthless  unless  prompted  by  love :  ( see  1  Cor¬ 
inthians  xiii.). 

(c)  Thus,  in  order  to  live  as  God  requires,  the  ruling 
principle  of  the  life  needs  to  he  changed  from  selfishness 
to  love,  and  this  change,  called  “conversion”  ( see  Chap¬ 
ter  VIII,  Section  III,  paragraph  2),  can  be  wrought  only 
by  the  Holy  Spirit,  upon  the  exercise  of  faith  in  Christ. 
Many  admire,  and  in  their  own  strength  seek,  to  live  a 
life  of  benevolence,  but,  being  unable  to  stem  and  change 
the  current  of  their  own  evil  natures,  they  fail,  and 
usually  give  up  in  despair.  Jesus  Christ  is  their  only 
hope. 

7.  The  Subject  of  Sin  suggests  Questions  which 
man,  with  his  present  limited  knowledge,  can  only  par¬ 
tially  answer.  For  instance,  it  has  often  been  asked : — 

(a)  Could  not  God  have  prevented  sinf  The  answer 
is  that,  so  far  as  we  can  see,  God  could  not  have  done 
this  and  yet  have  made  man  absolutely  free  in  choice  and 
will.  And  without  free-will  man  would  not  have  been 
in  the  image  of  God ;  in  fact,  there  would  have  been  no 
real  value  in  human  life.  Possessing  free-will,  man  can 
attain  to  true  nobility  of  character,  whereas  without  it 
he  would  have  been  little  or  no  better  than  the  planets  or 
other  lifeless  objects,  which  obey  God’s  wishes  perfectly 
— but  without  any  choice  of  their  own. 

(b)  But  why  did  God,  foreseeing  the  Fall  with  all  its 
consequent  sin  and  misery,  create  man  at  all?  Or  why 
did  He  not  destroy  man  after  his  first  transgression? 

The  answer  is  that  God  must  also  have  foreseen  that 
greater  good  would,  in  the  long  run,  result  to  the  universe 
by  allowing  man  to  live  and  by  providing  for  his  redemp¬ 
tion.  Were  this  not  so,  God,  being  benevolent,  would 
either  not  have  created  man,  or  would  have  destroyed 
him  immediately  after  he  fell. 

This  subject  has  puzzled  the  profoundest  minds 
throughout  the  ages ;  many  have  become  involved  in  diffi¬ 
culties  and  have  been  led  astray  through  it.  Our  wisest 
course  is  to  leave  such  speculations,  and  make  the  utmost 


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[chap.  V 


of  what  God  has  revealed — that  He  hates  sin,  that  He  is 
doing  His  utmost  to  save  men  from  sin,  and  that  in  this 
He  wants  His  people  to  help  Him.  With  the  fuller 
knowledge  which  will  be  ours  in  eternity,  many  things 
will  become  plain  that  are  at  present  beyond  our  under¬ 
standing. 

8.  Man's  Greatest  Need  is  a  Way  of  Deliverance 
from  Sin  and  its  Consequences,  and  this  Jesus  Christ, 
by  His  atoning  work  on  man’s  behalf,  has  fully  and  freely 
provided  (see  next  Chapter). 


CHAPTER  VI 


REDEMPTION 


Sec.  I. — The  Nature  of 
Redemption. 

II. — The  Extent  of 
the  Atone¬ 
ment. 


Sec.  III. — The  Harmony 
o  f  Redemp- 

TION  AND 

Free-will. 


“We  believe  that  Jesus  Christ  has,  by  His  suf¬ 
fering  and  death,  made  an  atonement  for  the 
whole  world,  so  that  whosoever  will  may  be 
saved.” 


Section  I.— THE  NATURE  OF  REDEMPTION 

1.  Since  God  is  what  we  know  Him  to  be — infinitely 
loving,  wise  and  holy — it  was  natural  that  He  should 
look  with  deep  compassion  upon  the  sinful  and  wretched 
condition  of  men  (as  described  in  the  last  Chapter),  and 
seek,  by  some  means,  to  bring  about  man’s  deliverance. 
God’s  Great  Plan  for  Doing  this  is  commonlv 
spoken  of  as  Redemption,  or  God’s  Remedy  for  Sin. 

The  word  Redemption  signifies  buying  back  or  deliver¬ 
ing  by  means  of  a  ransom  or  price ;  that  is,  by  the  offer¬ 
ing  a  sacrifice.  Thus,  man  is  redeemed  from  the  claims 
of  a  broken  law,  from  sin,  Satan,  and  Hell,  by  the 
obedience  and  sacrifice  of  God’s  own  Son. 

Redemption  is  the  central  theme  of  the  Bible.  The 
Old  Testament  prepares  for  and  points  forward  to  Christ 
(who  procured  Redemption)  ;  the  New  Testament  de¬ 
scribes  His  redemptive  work,  with  its  results.  Redemp¬ 
tion  is  also  the  central  doctrine  of  Christianity.  It  has 
been  called  “the  keystone  [central  stone]  in  the  arch  of 
Christian  doctrine,”  because  everything  else  depends  upon 
it,  and  without  it  practically  all  other  distinctly  Christian 
teaching  falls  to  the  ground.  Redemption  stands  out 


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[chap.  VI 


most  conspicuously  in  Army  teaching.  This  is  what  The 
Founder  meant  when,  in  answer  to  an  inquiry  as  to  The 
Army’s  principal  doctrine,  he  replied,  “The  Bleeding 
Lamb.”  Hence  the  importance  of  this  subject. 

2.  God’s  Purpose  in  Redemption  is  to  recover  man 
from  all  the  terrible  effects  of  the  Fall,  and  raise  him  at 
last  (in  Heaven)  to  a  position  holier,  happier,  and  more 
secure  than  that  which  was  lost  by  our  First  Parents. 
In  particular,  by  Redemption,  God  opens  a  way  for  all 
to  obtain,  among  other  benefits — 

(a)  Salvation;  that  is,  forgiveness,  change  of  heart, 
and  adoption  into  God’s  family  (see  Chapter  VIII). 

(b)  Sanctification;  or  entire  cleansing  from  sin  (see 
Chapter  X). 

(c)  The  constant  presence  and  help  of  the  Holy  Spirit 
(see  Chapter  VII,  Section  II). 

(d)  Resurrection  at  the  Last  Day  in  a  glorious  trans¬ 
formed  body  (see  Chapter  XI,  Section  III). 

(e)  Eternal  happiness  with  God  in  Heaven  (see  Chap¬ 
ter  XI,  Section  VI). 

3.  The  Ground,  Reason,  or  Foundation  Cause  of 
Redemption  is  the  Love  of  God.  The  sacrifice  of 
Christ  was  not  the  cause  of  God’s  love  for  sinners,  or  of 
His  gracious  disposition  towards  them.  It  was  the  out¬ 
come  of  that  love.  All  along  God  loved  and  pitied  sin¬ 
ners,  but  sin  hindered  the  outflow  of  His  favor  to  the 
world.  His  love  led  Him  to  devise  means  for  man’s  de¬ 
liverance. 

It  is  a  mistake  to  represent  the  Son  as  loving  us  more 
than  does  the  Father.  The  Father,  in  love,  gave  His  Son, 
and  the  Son,  in  love,  gave  Himself,  for  the  sake  of  a  sin¬ 
ful  world. 

“Herein  in  love,  not  that  we  loved  God,  but  that  He 
loved  us,  and  sent  His  Son  to  be  the  propitiation  for 
our  sins’*  (1  John  iv.  10). 

“God  commendeth  His  love  toward  us,  in  that,  while 
we  were  yet  sinners,  Christ  died  for  us’’  (Romans  v.  8). 

4.  The  Problem  presented  to  God’s  Love  by  Man’s 
Fallen  Condition  was,  however.  Tremendous. 


REDEMPTION 


63 


Upon  the  keeping  of  God’s  holy  law  depended  the 
well-being  of  all  His  creatures.  Sin  was  a  breach  of  that 
law ;  hence  it  deserved,  from  God,  as  Moral  Governor  of 
the  Universe,  nothing  but  His  withdrawal,  wrath  and 
punishment.  God’s  justice  and  holiness  made  it  impos¬ 
sible  for  Him  to  overlook  sin,  and  even  His  love  impelled 
Him,  in  the  highest  interests  of  all,  to  deal  with  law¬ 
breakers  according  to  their  deserts,  unless  some  way 
could  be  found  of  otherwise  upholding  the  honor  of  His 
law. 

For  God  to  have  forgiven  sin  without  a  sacrifice  equal 
in  importance  to  that  of  the  offence  committed,  would 
have  caused  God’s  holy  law  to  be  lightly  esteemed — all 
His  creatures  would  have  concluded  that  it  could  be  dis¬ 
obeyed  without  serious  consequences.  Thus  the  breach  of 
God’s  law  would  have  been  sanctioned,  and,  as  a  result, 
the  law  itself  would  have  been  practically  repealed. 

This  is  seen  in  earthly  affairs.  Any  government  that 
allows  law-breakers  to  go  unpunished  quickly  loses  the 
respect  of  its  subjects,  and  invites  further  disobedience. 
A  father  who  takes  no  notice  of,  or  who  forgives  too 
easily,  disobedience  to  any  of  his  commands,  finds  before 
long  that  all  his  commands  are  disregarded. 

Consequently  some  plan  was  needed  by  which  God 
could  forgive  sin  and  bring  the  sinner  into  loving  fellow¬ 
ship  with  Himself,  while,  at  the  same  time,  upholding  the 
honor  of  His  law,  showing  the  terrible  evil  of  sin,  and 
maintaining  His  character  of  justice.  This  need  was  met 
in  Jesus  Christ ,  the  Son  of  God. 

5.  Jesus  Christ,  by  means  of  His  Life  and  Death, 
BENEFITED  MAN  as  follows  I — 

(a)  He  revealed  to  us  the  nature  of  God — partly  by 
His  teaching,  but  chiefly  by  His  own  character  and  sacri- 
rce.  He  showed  us  especially  the  boundless  love  of  God 
in  freely  giving  His  Son  for  sinful  men. 

“He  that  hath  seen  Me  hath  seen  the  Father"  (John 
xiv.  9). 

“The  Word  was  made  flesh,  and  dwelt  among:  ns  (and 
we  beheld  His  grlory,  the  grlory  as  of  the  only  begrotten 
of  the  Father),  full  of  grace  and  truth"  (John  i.  14). 
“No  man  hath  seen  God  at  any  time;  the  only  beg:otten 
Son,  which  is  in  the  bosom  of  the  Father,  He  hath 
declared  Him"  (John  i.  18). 


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(b)  He  made  known  the  Father's  will — in  His  teach¬ 
ing. 

“The  Father  which  sent  Me,  He  grave  Me  a  command¬ 
ment,  what  I  should  say,  and  what  I  should  speak” 
(John  xii.  49). 

"The  word  which  ye  hear  is  not  Mine,  but  the  Father’s 
which  sent  Me”  (John  xiv.  24). 

(c)  He  set  us  a  perfect  example— by  His  life.  He 
showed  us  not  only  what  God  was,  but  what  we  ought 
to  be — how  to  please  God  in  human  surroundings  and 
under  human  conditions. 

“I  have  griven  you  an  example,  that  ye  should  do  as  I 
have  done  to  you”  (John  xiii.  15). 

“Christ  also  suffered  for  us,  leaving:  us  an  example, 
that  ye  should  follow  His  steps”  (1  Peter  ii.  21). 

“Be  ye  therefore  imitators  of  God,  as  beloved  children; 
and  walk  in  love,  even  as  Christ  also  loved  you”  (Ephe¬ 
sians  v.  1,  R.V.). 

He  made  an  atonement  for  our  sins — by  His 
This  is  the  most  important  of  all. 

“Our  Ford  Jesus  Christ,  by  whom  we  have  now  received 
the  atonement”  (Romans  v.  11). 

“Who  grave  Himself  for  us,  that  He  might  redeem  us 
from  all  iniquity”  (Titus  ii.  14). 

“Who  His  own  self  bare  our  sins  in  His  own  body  on 
the  tree”  (1  Peter  ii.  24). 

He  procured  for  us  the  presence  and  operation  of 
the  Holy  Spirit — in  virtue  of  His  accepted  atonement  on 
our  behalf  (see  Chapter  VII,  Section  II,  paragraph  1 

(b)  ). 

6.  To  atone  means  to  make  amends  for  wrong  done, 
and  consequently  to  make  “at  one”  those  who  have  been 
at  variance.  The  Atonement  of  Christ  signifies  that 
sacrifice  of  Himself  which,  by  satisfying  the  claims  of 
divine  justice,  opens  a  way  for  the  deliverance  of  man 
from  sin  and  its  penalty.  Thus  “Atonement”  is  “atone¬ 
ment” — the  making  “at  one”  (that  is,  the  reuniting  or 
reconciling)  of  God  and  man,  who  were  separated  by 
sin. 

“Now  in  Christ  Jesus  ye  who  sometimes  were  far  off  are 
made  nigh  by  the  blood  of  Christ.  For  He  is  our  peace, 
who  hath  made  both  one,  and  hath  broken  down  the 
middle  wall  of  partition  between  us,  having  abolished 
in  His  flesh  the  enmity”  (Ephesians  ii.  13-15). 


(d) 

death. 


(e) 


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65 


Atonement  and  Redemption  are  closely  connected. 
Atonement  is  the  means  employed;  Redemption  the  end 
accomplished. 

7.  Jesus  Christ  was,  in  every  way,  fitted  to  make 
Atonement  for  the  Sins  of  Mankind.  None  but  He 
could  have  presented  an  offering  of  such  infinite  value. 
His  sacrifice  was  efficacious  (sufficient  for  its  purpose), 
because — 

(a)  He  was  truly  man.  Hence  He  could  suffer  and 
die,  as  a  man,  for  man’s  sin. 

“Forasmuch  then  as  the  children  are  partakers  of  flesh 
and  blood,  He  also  Himself  likewise  took  part  of  the 
same;  that  through  death  He  might  destroy  him  that 
had  the  power  of  death,  that  is,  the  devil”  (Hebrews  ii. 
14). 

“God  sent  forth  His  Son,  made  of  a  woman,  made  under 
the  law,  to  redeem  them  that  were  under  the  law”  (Gala¬ 
tians,  iv.  4,  5). 

(b)  He  was  truly  God.  Thus  His  offering  possessed 
infinite  value. 

“God  .  .  .  hath  in  these  last  days  spoken  unto  us  by 
His  Son,  whom  He  hath  appointed  Heir  of  all  things, 
by  whom  also  He  made  the  worlds ;  who  being  the 
brightness  of  His  glory,  and  the  express  image  of  His 
Person,  and  upholding  all  things  by  the  word  of  His 
power,  when  He  had  by  Himself  purged  our  sins,  sat 
down  on  the  right  hand  of  the  Majesty  on  high”  (He¬ 
brews  i.  1-3). 

“Christ  Jesus,  who,  being  in  the  form  of  God,  counted 
it  not  a  prize  to  be  on  an  equality  with  God,  but  emptied 
Himself,  taking  the  form  of  a  servant,  being  made  in 
the  likeness  of  men;  and  being  found  in  fashion  as  a 
man,  He  humbled  Himself,  becoming  obedient  unto 
death,  yea,  the  death  of  the  cross”  (Philippians  ii.  5-8, 
R.V.). 

"i 

(c)  He  was  perfectly  holy.  Hence,  deserving  no  pun¬ 
ishment  Himself,  He  could  suffer  for  the  sins  of  others. 

“He  hath  made  Him  to  be  sin  for  us,  who  knew  no  sin, 
that  we  might  be  made  the  righteousness  of  God  in 
Him”  (2  Corinthians  v.  21). 

“He  was  manifested  to  take  away  our  sins;  and  in  Him 
is  no  sin”  (1  John  iii.  5). 


(d)  He  suffered  voluntarily.  This  made  His  sacrifice 
supremely  meritorious. 

“I  lay  down  My  life  that  I  might  take  it  again.  No 
man  taketh  it  from  Me,  but  I  lay  it  down  of  Myself.  I 


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have  power  to  lay  it  down,  and  I  have  power  to  take  it 
again”  (John  x.  17,  18). 

“Christ  also  hath  loved  us,  and  hath  given  Himself  for 
us”  (Ephesians  v.  2). 

(e)  His  offering  involved  tremendous  sacrifice  on  the 
part  of  the  Law-giver  (God  the  Father).  Thus  it  s'howed 
the  importance  of  the  law  which  had  been  broken. 

“God  .  .  .  spared  not  His  own  Son,  but  delivered  Him 
up  for  us  all”  (Romans  viii,  31,  32). 

“God,  sending  His  own  Son  in  the  likeness  of  sinful 
flesh,  and  for  sin,  condemned  sin  in  the  flesh”  (Romans 
viii.  3). 


8.  The  Way  in  which  we  are  benefited  by  the 
Death  of  Christ  may  be  explained  as  follows: — Jesus 
Christ,  on  the  cross,  did  make  and  present,  on  behalf  of 
sinners,  a  sacrifice  of  such  infinite  value  as  made  it  pos¬ 
sible  for  God  to  let  His  love  and  mercy  flow  out  in  for¬ 
giveness  to  those  who  repent  and  trust  the  Saviour,  while 
still  maintaining  His  character  of  justice,  upholding  the 
honor  of  His  law,  and  showing  to  all  the  terrible  evil  of 
sin. 

Thus,  by  the  love  and  sacrifice  of  God  Himself  in 
Jesus  Christ  were  the  claims  of  both  love  and  justice  met. 

“Christ  Jesus,  whom  God  hath  set  forth  to  be  a  propitia¬ 
tion  through  faith  in  His  blood,  to  declare  His  right¬ 
eousness  .  .  .  that  He  might  be  just,  and  the  justifler  of 
him  which  believeth  in  Jesus”  (Romans  iii.  24-26). 

9.  The  Bible  speaks  of  the  Atonement  of  Christ 
in  various  Ways,  each  of  which  presents  us  with  a 
Distinct  Aspect  of  His  Work  on  our  Behalf. 

(a)  Christ  is  described  as  a  “Ransom,”  and  His  zvork 
as  “ Redemption 

“Ransom”  is  the  price  paid  for  the  deliverance  of  a 
captive.  “Redemption”  signifies  deliverance  brought  about 
by  means  of  sacrifice  or  ransom.  Thus  Christ,  at  the  cost 
of  His  life,  “redeems”  or  delivers  us  from  sin  and  its 
penalty.  These  words  picture  the  bondage  in  which  sin¬ 
ners  are  held  and  the  costliness  of  their  liberation,  which 
required  nothing  less  than  the  death  of  Christ  for  its 
accomplishment. 

“The  Son  of  Man  came  ...  to  give  His  life  a  ransom 
for  many”  (Matthew  xx.  28). 

“In  whom  we  have  redemption  through  His  blood,  the 
forgiveness  of  sins”  (Ephesians  i.  7). 


REDEMPTION 


67 


"Who  grave  Himself  for  us;  that  He  might  redeem  us 
from  all  iniquity,  and  purify  unto  Himself  a  peculiar 
people  zealous  of  good  works"  (Titus  ii.  14). 

(See  also  Acts  xx.  28;  Romans  iii.  24;  Revelation  v.  9.) 


(b)  Christ  is  shown  to  have  suffered  in  the  sinner’s 
stead ;  that  is,  as  the  sinner’s  representative. 

Many  passages  speak  of  Christ  as  dying  “for”  sin  or 
“for”  the  sinner,  as  “bearing  our  sins,”  as  being  made 
“sin”  or  a  “curse”  for  our  sakes.  Thus,  the  principle  that 
we  deserved  to  suffer  was  asserted  in  Christ’s  sufferings 
that  it  might  not  have  to  be  asserted  in  ours  who  believe 
on  Him.  His  sacrifice  is  an  acknowledgment,  such  as  we 
could  never  have  made  for  ourselves,  of  the  greatness  of 
our  guilt. 


"Christ  died  for  our  sins"  (1  Corinthians  xv.  3). 

“He  died  for  all,  that  they  which  live  should  not  hence¬ 
forth  live  unto  themselves,  but  unto  Him  which  died 
for  them  and  rose  again"  (2  Corinthians  v.  15). 

"We  see  Jesus,  who  was  made  a  little  lower  than  the 
angels  for  the  suffering  of  death,  crowned  with  glory 
and  honor;  that  He  by  the  grace  of  God  should  taste 
death  for  every  man"  (Hebrew  ii.  9). 

(c)  Christ  is  spoken  of  as  a  “ propitiation ”  for  sin. 

“Propitiation”  signifies  that  which  satisfies,  appeases, 
or  turns  away  anger.  The  word  reminds  us  that  God  is 
justly  angry  with  sin  (see  Chapter  V,  Section  IV,  para¬ 
graph  4  (b)  )  and  that  the  death  of  Christ  provides  an 
appeasement  or  satisfaction  which  turns  away  His  anger 
and  enables  Him  rightly  to  become  “propitious”  or  merci¬ 
ful  to  the  sinner.  Christ’s  sacrifice  is,  in  this  sense,  some¬ 
times  described  as  a  “satisfaction  to  divine  justice.” 

"Herein  is  love,  not  that  we  loved  God,  but  that  He 
loved  us,  and  sent  His  Son  to  be  the  propitiation  for 
our  sins"  (1  John  iv.  10). 

"He  is  the  propitiation  for  our  sins;  and  not  for  ours 
only,  but  also  for  the  sins  of  the  whole  world"  (1  John 
ii.  2). 


(d)  Christ  is  said  to  make  <c reconciliation”  between 
God  and  man. 

“Reconciliation”  signifies  bringing  into  friendly  rela¬ 
tionship  those  at  variance,  or  making  peace  between 
enemies. 


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Just  as  an  earthly  ruler  cannot  but  be  the  enemy  of 
those  who  rebel  against  his  authority,  so  God,  the  right¬ 
eous  Ruler  of  the  universe,  cannot  but  be  against  those 
who  break  His  laws,  and  justice  requires  that  He  shall 
punish  them.  The  great  obstacle  to  reconciliation  is  God’s 
antagonism  to  sin.  But  Christ  has  become  a  propitiation 
for  sin  (see  Section  (c)  of  this  paragraph)  ;  hence  God  is, 
by  that  means,  reconciled  to,  or  at  peace  with,  mankind. 
It  now  only  remains  for  the  individual  sinner  to  complete 
the  reconciliation  by  coming  to  Him  in  repentance  and 
faith. 


“All  things  are  of  God,  who  hath  reconciled  us  to 
Himself  by  Jesus  Christ,  and  hath  given  to  us  the 
ministry  of  reconciliation;  to  wit,  that  God  was  in 
Christ,  reconciling  the  world  unto  Himself,  not  imput¬ 
ing  their  trespasses  unto  them;  and  hath  committed 
unto  us  the  word  of  reconciliation”  (2  Corinthians  v. 
18,  19). 


10.  Christ  Himself  taught,  in  various  ways,  that 
He  came  to  make  Atonement  for  the  Race.  For  in¬ 
stance  : — 

(a)  He  declared  that  He  gave  His  life  as  a  ransom. 

“The  Son  of  Man  came  not  to  be  ministered  unto,  but 
to  minister,  and  to  give  His  life  a  ransom  for  many” 
(Matthew  xx.  28). 


(b)  He  compared  Himself  to  the  serpent  uplifted  in 
the  wilderness,  to  which  the  Israelites  looked  and  were 
healed.  Thus  He  indicated  the  representative  character 
of  His  work. 

“As  Moses  lifted  up  the  serpent  in  the  wilderness,  even 
so  must  the  Son  of  Man  be  lifted  up”  (John  iii.  14). 


(c)  He  told  the  multitudes  that  they  might  eat  of  His 
flesh  and  drink  of  His  blood ,  which  He  would  give  for  the 
life  of  the  world. 

“I  am  the  living  bread  which  came  down  from  heaven; 
if  any  man  eat  of  this  bread,  he  shall  live  for  ever;  and 
the  bread  which  I  will  give  is  My  flesh,  which  I  will 
give  for  the  life  of  the  world”  (John  vi.  51). 

(d)  He  spoke  of  Himself  as  the  Good  Shepherd,  who 
would  give  His  life  for  the  sheep. 

“I  am  the  good  shepherd:  the  good  shepherd  giveth 
his  life  for  the  sheep”  (John  x.  11). 


REDEMPTION 


69 


11.  The  Old  Testament  points  forward  to  the 
Death  of  Christ  as  a  Sacrifice  for  Sin. 

Possibly  this  teaching  was  but  dimly  understood  pre¬ 
vious  to  Christ’s  coming.  Its  full  significance  was  ex¬ 
plained  by  the  Saviour  and  the  New  Testament  writers. 

“Then  opened  He  their  understanding:,  that  they  might 
understand  the  Scriptures,  and  said  unto  them,  Thus 
it  is  written,  and  thus  it  behoved  Christ  to  suffer,  and 
to  rise  from  the  dead  the  third  day:  and  that  repent¬ 
ance  and  remission  of  sins  should  be  preached  in  His 
name  among  all  nations"  (Luke  xxiv.  45-47). 

(a)  Old  Testament  Prophets  foretold  the  Atonement, 
particularly  Isaiah,  in  chapter  liii,  which  can  be  under¬ 
stood  only  of  Christ  as  a  sacrifice. 

“He  was  wounded  for  our  transgressions,  He  was 
bruised  for  our  iniquities:  the  chastisement  of  our 
peace  was  upon  Him;  and  with  His  stripes  we  are 
healed.  All  we  like  sheep  have  gone  astray;  we  have 
turned  every  one  to  his  own  way;  and  the  Lord  hath 
laid  on  Him  the  iniquity  of  us  all"  (Isaiah  liii.  5,  6). 

(b)  Many  Old  Testament  Types  foreshadowed  the 
Atonement ;  for  instance: — 

i.  The  Passover  Lamb.  As  its  death  was  the  means 

of  the  Israelites’  safety  (see  Exodus  xii.),  so  the 
death  of  Christ  is  the  means  of  sinners’  deliver¬ 
ance. 

“Christ  our  Passover  is  sacrificed  for  us"  (1  Corinthians 
v.  7). 

“Behold  the  Lamb  of  God,  which  taketh  away  the  sin 
of  the  world"  (John  i.  29). 

ii.  The  regular  Jewish  Sacrifices,  which  pointed  for¬ 

ward  to  the  One  great  Sacrifice  for  sin. 

“Almost  all  things  are  by  the  law  purged  with  blood; 
and  without  shedding  of  blood  is  no  remission"  (He¬ 
brews  ix.  22). 

“Every  priest  standeth  daily  ministering  and  offering 
oftentimes  the  same  sacrifices,  which  can  never  take 
away  sins;  but  this  man,  after  He  had  offered  one 
sacrifice  for  sins  for  ever,  sat  down  on  the  right  hand 
of  God"  (Hebrews  x.  11,  12). 

iii.  The  Brazen  Serpent,  which  was  uplifted  that  the 

Israelites  might  be  healed  of  the  consequences  of 
their  wrongdoing. 

“As  Moses  lifted  up  the  serpent  in  the  wilderness,  even 
so  must  the  Son  of  Man  be  lifted  up :  that  whosoever 
believeth  in  Him  should  not  perish,  but  have  eternal 
life"  (John  iii.  14,  15). 


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iv.  The  Veil  of  the  Temple,  which  was  rent  at  Christ’s 
death,  signifying  that  the  barrier  between  God 
and  man,  raised  by  sin,  had  been  broken  down 
through  His  sacrifice. 

“Having:  therefore,  brethren,  boldness  to  enter  into  the 
holiest  by  the  blood  of  Jesus,  by  a  new  and  living:  vray 
which  He  hath  consecrated  for  us,  througrh  the  veil, 
that  is  to  say  His  flesh;  .  .  .  let  us  draw  near  with  a 
true  heart  in  full  assurance  of  faith”  (Hebrews  x.  19, 
20,  22). 

12.  Christ’s  Resurrection  and  Ascension  are  the 
Crowning  Proofs  that  the  Atonement  made  by  Him 
was  Accepted. 

Had  His  sacrifice  been  faulty  or  insufficient  the  law 
would  have  detained  its  captive,  and  we  could  have  had 
no  hope  of  Salvation.  But  the  Father  opened  the  door 
and  broke  the  bonds  of  death  which  held  the  Saviour. 
The  empty  sepulchre  was  the  Father’s  seal  to  the  spot¬ 
less  character,  perfect  work  and  all-sufficient  sacrifice  of 
His  Son. 

“Who  is  he  that  condemneth?  It  is  Christ  that  died; 
yea  rather,  that  is  risen  ag:ain,  who  is  even  at  the  right 
hand  of  God”  (Romans  viii.  34). 

“If  the  Spirit  of  Him  that  raised  up  Jesus  from  the  dead 
dwell  in  you,  He  that  raised  up  Christ  from  the  dead 
shall  also  quicken  your  mortal  bodies”  (Romans  viii. 
11). 

13.  The  doctrine  of  the  Atonement  is  sometimes 

OBJECTED  TO  ON  THE  GROUND  THAT  IT  IS  UNJUST  TO  PER¬ 
MIT  the  Innocent  to  suffer  for  the  Guilty — that 
no  human  government  would  allow  such  a  thing. 

To  this  it  may  be  answered: — 

(a)  In  certain  ways  the  innocent  constantly  suffer  for 
the  guilty — sometimes  involuntarily,  as  when  children 
are  starved  or  ill  treated  through  their  parents’  wicked¬ 
ness  ;  sometimes  willingly,  as  when  a  mother  sacrifices 
comfort,  health,  or  even  life  to  save  her  child,  though 
the  child  is  in  danger  through  its  own  disobedience.  To 
object  to  the  innocent  suffering  for  the  guilty  is  to  object 
to  what  is  found  everywhere.  And  the  Saviour’s  suffer¬ 
ings  for  the  guilty,  although  differing  in  important 
respects  from  the  other  suffering  here  referred  to,  is  yet 
in  accordance  with  the  same  principle.  By  it  Christ  not 


REDEMPTION 


71 


only  provides  a  way  for  man’s  deliverance,  but  also 
makes  clear  to  all  how  terrible  is  the  evil  which  required 
so  stupendous  a  sacrifice. 

(b )  Further,  the  Saviour’s  sacrifice  of  Himself  was 
absolutely  voluntary  (John  x.  17,  18),  and  He  had ,  what 
no  creature  has,  the  right  of  self-disposal. 

(c)  Again,  the  Redemption  Scheme  provided  for  the 
Divine  Sufferer  an  ample  and  unparalleled  reward.  The 
prospect  of  this  inspired  Him  in  the  midst  of  His  humili¬ 
ation  and  agony.  When  His  work  was  “finished”  He 
was  “highly  exalted,”  and  appointed  to  dispense  the 
blessings  of  redeeming  mercy  to  mankind. 

“Booking  unto  Jesus,  the  author  and  finisher  of  our 
faith;  who  for  the  joy  that  was  set  before  Him  endured 
the  cross,  despising-  the  shame,  and  is  set  down  at  the 
right  hand  of  the  throne  of  God”  (Hebrews  xii.  2). 
“Being  found  in  fashion  as  a  man,  He  humbled  Himself, 
and  became  obedient  unto  death,  even  the  death  of  the 
cross.  Wherefore  God  also  hath  highly  exalted  Him, 
and  given  Him  a  name  which  is  above  every  name: 
that  at  the  name  of  Jesus  every  knee  should  bow,  of 
things  in  heaven  and  things  in  earth,  and  things  under 
the  earth;  and  that  every  tongue  should  confess  that 
Jesus  Christ  is  Ford,  to  the  glory  of  God  the  Father” 
(Philippian s  ii.  8-11). 

14.  In  thinking  or  speaking  about  the  Atoning 
Work  of  Jesus  Christ  certain  Common  Mistakes 

SHOULD  BE  AVOIDED. 

(a)  The  death  of  Jesus  Christ  should  not  be  repre¬ 
sented  as  the  literal  payment  of  the  sinner’s  debt. 

Sin  is  a  “debt”  only  in  the  sense  that  man  owes  to 
God  love  and  obedience,  which,  unlike  a  debt  of  money 
or  property,  cannot  be  paid  by  another.  No  other  per¬ 
son  could  pay  to  a  mother  the  love  and  obedience  owing 
to  her  by  her  own  child.  In  fact,  debt  of  this  kind 
cannot  be  paid  at  all.  Punishment  of  the  wrongdoer 
would  not  pay  it — he  would  still  be  owing  what  he  ought 
to  have  rendered.  Future  love  and  obedience  would  not 
pay  it,  for  whole-hearted  love  and  obedience  is  due  to 
God  all  the  time,  and  no  one  can  ever  render  more  than 
he  ought  at  any  particular  moment. 

The  Bible  never  represents  Christ  as  having  paid  the 
sinner’s  debt,  but  it  shows  that,  by  His  Atonement,  He 


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opened  a  way  by  which  that  debt  could  rightly  be  for¬ 
given. 

“When  they  had  nothing  to  pay,  he  frankly  forgave 
them  both*'  (Luke  vii.  42). 

(b)  It  should  not  be  concluded  that  Jesus  Christ  en¬ 
dured  the  exact  amount  of  suffering  that  the  sinner 
ought  to  have  endured. 

No  such  idea  is  to  be  found  in  the  Bible.  We  do  not 
know  what  our  Blessed  Saviour  suffered.  The  only 
sense  in  which  it  can  be  said  that  the  sufferings  of  Christ 
are  an  equivalent  for  the  punishment  of  the  sinners  is — 
not  that  He  suffered  the  precise  amount  they  deserved 
to  suffer,  but  that  Christ’s  sufferings  equally  availed  in 
satisfying  divine  justice  and  upholding  the  authority  of 
God’s  law. 

The  sacrifice  of  Jesus  Christ  did,  in  fact,  accomplish 
more  than  this,  for  by  it  the  inhabitants  of  the  universe 
are  likely  to  entertain  a  far  more  profound  respect  for 
the  law  and  justice  of  God  than  would  have  been  the 
case  had  He  sent  the  whole  race  to  Hell. 

Section  II. — THE  EXTENT  OF  THE 
ATONEMENT 

1.  The  Benefits  of  Christ’s  Atoning  Work  were 

INTENDED  AND  OBTAINED  FOR  THE  WHOLE  HUMAN  RACE 
— for  all  who  have  lived  before  us,  for  all  who  are  living 
now,  and  for  all  who  will  live  in  the  future. 

Of  this  The  Army  is  most  strongly  convinced,  although 
there  are  some  who  deny  that  Christ’s  atoning  sacrifice 
has  this  all-embracing  scope. 

2.  Among  Many  Reasons  for  our  Belief  that 
Christ  died  for  all  Men  are  the  following: — 

(a)  From  what  we  know  of  the  character  of  God  we 
should  expect  that  He  would  include  the  whole  race  in 
His  merciful  undertaking.  Since  He  is  both  benevolent 
and  just  He  would  be  neither  so  cruel  nor  so  unfair  as 
to  leave  out  any. 

(b )  The  plain  teaching  of  the  whole  Bible  is  that 
Christ  died  for  all. 

i.  There  is  not  a  Bible  passage  which,  rightly  under¬ 
stood,  says  that  His  death  was  not  for  all  men. 


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73 


ii.  On  the  other  hand,  many  Bible  passages  posi¬ 
tively  state  that  He  died  for  all. 

“Who  grave  Himself  a  ransom  for  all,  to  be  testified  in 
due  time’'  (1  Timothy  ii.  6). 

“He  died  for  all,  that  they  which  live  should  not  hence¬ 
forth  live  unto  themselves”  (2  Corinthians  v.  15). 

“That  He  by  the  grrace  of  God  should  taste  death  for 
every  man”  (Hebrews  ii.  9). 


iii.  The  Bible  also  states  that  He  died  for  “the  world,” 
and  that  Salvation  is  for  “whosoever.” 

“God  so  loved  the  world,  that  He  grave  His  only  be- 
grotten  Son,  that  whosoever  believeth  in  Him  should 
not  perish,  but  have  everlasting:  life”  (John  iii.  16). 

“Behold  the  Lamb  of  God,  which  taketh  away  the  sin  of 
the  world”  (John  i.  29). 

“This  is  indeed  .  .  .  the  Saviour  of  the  world”  (John  iv. 
42). 

“The  bread  that  I  will  grive  is  My  flesh,  which  I  will 
grive  for  the  life  of  the  world”  (John  vi.  51). 


iv.  The  Bible  positively  says  that  He  died  for  those 

who  would  be  lost. 

“Through  thy  knowledge  shall  the  weak  brother  perish, 
for  whom  Christ  died?”  (1  Corinthians  viii.  11). 

“There  were  false  prophets  also  among  the  people,  even 
as  there  shall  be  false  teachers  among  you,  who  privily 
shall  bring  in  damnable  heresies,  even  denying  the  Tord 
that  bought  them,  and  bring  upon  themselves  swift 
destruction”  (2  Peter  ii.  1). 

All  agree  that  Christ  died  for  those  that  will  be 
saved;  but  since  the  Scriptures  also  state  that 
He  died  for  those  who  will  perish,  then  Pie  must 
have  died  for  all. 

v.  The  Bible  teaches  that  the  Atonement  is  equal  in 

extent  to  the  effects  of  the  Fall. 

“As  by  the  offense  of  one  judgment  came  upon  all  men 
to  condemnation;  even  so  by  the  righteousness  of  one 
the  free  gift  came  upon  all  men  unto  justification  of 
life”  (Romans  v.  18). 

“Where  sin  abounded,  grace  did  much  more  abound” 
(Romans  v.  20). 

“All  we  like  sheep  have  gone  astray;  we  have  turned 
every  one  to  his  own  way;  and  the  Tord  hath  laid  on 
Him  the  iniquity  of  us  all”  (Isaiah  liii.  6). 


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vi.  7  he  Bible  commands  us  to  offer  mercy  to  all.  It 

would  be  impossible  for  us  to  do  this,  and  to  tell 
every  man  he  could  have  Salvation,  if  Christ 
died  for  only  a  portion  of  the  race. 

“He  said  unto  them,  Go  ye  into  all  the  world,  and 
preach  the  Gospel  to  every  creature”  (Mark  xvi.  15). 
“The  Spirit  and  the  Bride  say.  Come.  And  let  him 
that  heareth  say,  Come.  And  let  him  that  is  athirst 
come.  And  whosoever  will,  let  him  take  the  water  of 
life  freely”  (Revelation  xxii.  17). 

vii.  The  Bible  says  that  God  wants  all  to  be  saved. 

“God  .  .  .  willeth  that  all  men  shonld  be  saved,  and 
come  to  the  knowledge  of  the  truth”  (1  Timothy  ii.  4, 
K.V.). 

viii.  The  Bible  teaches  that,  if  men  are  not  saved,  it  is 

their  own  fault.  And  this  could  not  be  so,  if 
Christ  had  not  died  for  them. 

“As  I  live,  saith  the  Rord  God,  I  have  no  pleasure  in  the 
death  of  the  wicked;  but  that  the  wicked  turn  from  his 
way  and  live;  turn  ye,  turn  ye  from  your  evil  ways; 
for  why  will  ye  die,  O  house  of  Israel?”  (Ezekiel 
xxxiii.  11). 

“Ye  will  not  come  to  Me,  that  ye  might  have  life” 
(John  v.  40). 

(c)  Earnest  work  for  soids  usually  depends  upon  the 
belief  that  Christ  died  for  all. 

Since  this  is  so,  sinners  who  come  in  God’s  appointed 
way  can,  with  confidence,  trust  Him  for  Salvation,  while 
those  are  blameworthy  who  refuse  to  do  so,  and  no  one 
can  excuse  his  negligence  on  the  ground  that  he  fears  he 
is  outside  God’s  provision.  Moreover,  God’s  messengers 
can  offer  the  Saviour  to  all,  and  are  encouraged  to  perse¬ 
vere  in  seeking  the  deliverance  of  even  the  worst  and  the 
most  unlikely. 

But  if  Christ  died  for  some  only,  no  one  could  know 
who  these  were;  consequently — 

i.  No  person  could  be  certain  that  Salvation  was  for 

him ;  hence  no  one  could  be  condemned  for  not 
believing  in  the  Saviour. 

ii.  No  one  could  confidently  exercise  saving  faith  in 

the  Saviour;  so  there  could  be  no  assurance  of 
Salvation. 


REDEMPTION 


75 


iii.  Sinners  would  be  deterred  from  effort,  in  the 

belief  that  Christ  had  not  died  for  them. 

iv.  Proclaiming  Salvation  only  to  those  for  whom 

Christ  died  would  be  impossible,  while  to  pro¬ 
claim  it  to  all  (as  the  Bible  commands)  would 
be  a  mockery. 

3.  The  Belief  that  Christ  died  for  All  leads  to 
certain  Practical  Conclusions,  as  follow : — 

(a)  We  are  responsible  for  the  souls  of  all  men. 

“Go  ye  therefore,  and  make  disciples  of  all  the  nations” 
(Matthew  xxviii.  19,  ll.V.) . 

“God  was  in  Christ,  reconciling  the  world  unto  Himself, 
.  .  .  and  hath  committed  unto  us  the  word  of  reconcilia¬ 
tion”  (2  Corinthians  x.  19). 

(b)  In  the  Kingdom  of  Jesus  Christ  there  is  no  class 
or  race  distinction. 

“There  is  neither  Jew  nor  Greek,  there  is  neither  bond 
nor  free,  there  is  neither  male  nor  female:  for  ye  are 
all  one  in  Christ  Jesus”  (Galatians  iii.  28). 

Christ  Himself  taught  this  (Luke  xiii.  29),  and  the 
Apostles  had  to  learn  that  His  Kingdom  was  not  to  be 
confined  to  their  own  nation  (Acts  x.  34,  35). 

Section  III. — THE  HARMONY  OF  REDEMP¬ 
TION  AND  FREE-WILL 

1.  The  Benefits  of  Redemption,  though  provided 
for  All,  are  realized  by  Each  Individual  only  in 

HARMONY  WITH  HIS  OWN  FREE-WILL. 

It  might,  no  doubt,  be  possible  for  God  to  force  all  to 
comply  with  His  wishes ;  but  He  could  do  this  only  by 
interfering  with  man’s  free  agency,  which  He  would 
evidently  regard  as  a  greater  evil  than  allowing  some  to 
be  lost.  Thus  man  is  free  to  choose;  it  depends  upon  him¬ 
self  whether  or  not  he  is  benefited  by  Redemption. 

Christ,  by  His  death,  has  opened  a  way  of  deliverance 
for  all.  He  has,  so  to  speak,  at  tremendous  cost,  pro¬ 
vided  a  “bridge”  across  the  otherwise  impassable  chasm 
between  sin  and  Salvation.  But  the  sinner  must  himself 
use  the  way  or  “bridge”  if  he  is  to  be  saved.  Should  he 
neglect  or  refuse  to  do  so  he  will  be  lost  in  spite  of  all 
that  Christ  has  accomplished.  Christ  taught  this  by  call- 


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[chap.  VI 


ing  Himself  the  “Way,”  the  "Door,”  “Bread,”  “Water,” 
etc.,  all  of  which  are  of  benefit  only  if  used. 

2.  Now,  it  is  clear  that,  since  God  Knows  everything 
(see  Chapter  III,  Section  II,  paragraph  2  (a)  v.),  He 
foreknows  who  will  accept  and  who  will  refuse 
His  Offered  Salvation.  But  it  does  not  follow 
that  He  therefore  predestinates  or  causes  Men  to 

ACT  AS  THEY  DO. 

To  “foreknow”  is  simply  to  know  beforehand  that  cer¬ 
tain  things  will  happen;  to  “predestinate”  is  to  arrange 
beforehand  that  they  shall  happen.  Foreknowledge  does 
not  necessarily  imply  predestination,  for  even  men  fore¬ 
know  many  things  which  they  do  not  predestinate.  For 
example,  astronomers  can  give  minute  details  concerning 
an  eclipse  of  the  sun  years  before  it  happens,  but  their 
foreknowledge  has  nothing  to  do  with  predestinating  or 
causing  it  to  take  place.  The  /orcknowledge  of  an  event 
by  God  no  more  makes  Him  the  author  of  that  event  than 
a/terknowledge  makes  a  man  the  author  of  an  event. 

Consequently,  God’s  foreknowledge  of  a  man’s  accept¬ 
ance  or  rejection  of  Salvation  has  nothing  to  do  with  His 
causing  the  man  to  act  either  one  way  or  the  other;  it 
does  not  interfere  with  the  exercise  of  man’s  free-will. 

3.  The  Bible  Speaks,  in  certain  places,  about 
God’s  Predestination,  but  it  will  be  seen  that  such  pre¬ 
destination  has  to  do  with  character — not  with  the  destiny 
of  particular  individuals. 

God  has  declared  that  He  is  “no  respecter  of  persons,” 
but  He  has  shown  clearly  that  He  is  a  respecter  of  char¬ 
acter.  The  predestination  of  the  Bible  simply  signifies 
God’s  arranging  or  ordering  beforehand  that  persons  who 
possess  a  certain  character  shall  enjoy  particular  bless¬ 
ings,  or  inherit  a  particular  destiny,  for  which  their  char¬ 
acters  have  fitted  and  prepared  them . 

For  example,  God  has  predestinated  or  predetermined 
that  sinners  confessing  and  forsaking  sin  shall  obtain 
mercy;  that  believers  in  Jesus  Christ  shall  be  saved;  that 
rejecters  of  Jesus  Christ  shall  perish ;  that  the  saints  shall 
enjoy  His  favor;  that  those  who  endure  to  the  end  shall 
have  eternal  life. 


REDEMPTION 


77 


Thus  Paul  speaks  of  predestination: — 

“Whom  He  did  foreknow,  He  also  did  predestinate  to  be 
conformed  to  the  image  of  His  Son,  that  He  might  be 
the  firstborn  among  many  brethren.  Moreover,  whom 
He  did  predestinate,  them  He  also  called ;  and  whom 
He  called,  them  He  also  justified;  and  whom  He  justi¬ 
fied,  them  He  also  glorified”  (Romans  viii.  29,  30). 

This  passage  means  that  God  foresaw  who  would  re¬ 
ceive  Jesus,  and  predestinated  that  those  who  did  so 
should  be  made  like  Him,  and  also  that  those  who  perse¬ 
vere  in  His  choice  or  call  should  be  finally  justified  and 
glorified.  Hence  the  predestination  has  reference  to  par¬ 
ticular  characters  and  not  to  particular  persons. 

4.  The  Bible  speaks  of  God's  "electing"  or  "choos¬ 
ing"  Certain  People  to  enjoy  Particular  Benefits  or 
Privileges.  In  this  connection  it  should  be  noted  that : — 

(a)  God’s  “election”  or  " choice ”  has ,  in  many  cases,  no 
reference  whatever  to  personal  salvation.  For  example : — 

i.  Jesus  Christ  is  called  God's  "Elect,"  or  "Chosen." 

“Behold  My  Servant  whom  I  uphold;  Mine  Elect,  in 
whom  My  soul  delighteth”  (Isaiah  xiii.  1). 

ii.  Individuals  were  elected — or  chosen — to  fill  certain 
positions,  such  as — 

Priests. 

“The  priests  the  sons  of  Eevi  shall  come  near;  for  them 
the  Eord  thy  God  hath  chosen  to  minister  unto  Him” 
(Deuteronomy  xxi.  5). 

Yet  the  priests  Nadab  and  Abihu,  Hophni  and 
Phinehas — all  descendants  of  Levi — died  in  their 
sins. 

Kings  and  Rulers,  as  David  and  Saul.  Yet  David 
prayed,  “Lighten  mine  eyes,  lest  I  sleep  the 
sleep  of  death"  (Psalm  xiii.  3),  and  Saul  died  a 
suicide. 

Prophets,  as  Jeremiah. 

“Before  I  formed  thee  ...  I  ordained  thee  a  prophet 
unto  the  nations”  (Jeremiah  i.  5). 

But  being  chosen  as  a  prophet  did  not  ensure 
personal  salvation,  as  is  shown  in  the  cases  of 
Balaam,  the  disobedient  prophet  of  Judah  (1 
Kings  xiii.),  and  others. 


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Apostles. 

“He  called  unto  Him  His  disciples,  and  of  them  He 
chose  twelve,  whom  He  also  named  Apostles”  (Luke  vi. 

13) . 

“The  Lord  said  ...  he  [Paul]  is  a  chosen  vessel  unto  Me, 
to  bear  My  name  before  the  Gentiles,  and  kings,  and  the 
children  of  Israel”  (Acts  ix.  15). 

Yet  Judas  died  a  suicide,  and  Paul  spoke  of 
the  possibility  of  becoming  a  castaway  (see  1 
Corinthians  ix.  27). 

iii.  The  Jewish  Nation  was  elected  to  eminent  re¬ 
ligious  privileges.  Yet  many  individual  Jews 
died  in  their  sins. 

“The  Lord  thy  God  hath  chosen  thee  to  be  a  special 
people  unto  Himself”  (Deuteronomy  vii.  6). 

The  whole  ninth  chapter  of  Romans  deals 
with  this  subject,  being  an  argument  to  show  the 
Jews,  who  were  opposed  to  the  Gentiles  sharing 
their  privileges,  that  God  had  a  right  to  reject 
them  on  account  of  their  unfaithfulness,  and  to 
elect  the  Gentiles  in  their  place. 

(h)  Whenever  the  Bible  speaks  of  God's  “election”  or 
“choice”  of  men  in  reference  to  personal  Salvation,  the 
reason  for  or  condition  of  such  choice  is  usually  made 
plain.  That  is,  God  chooses  those  who  themselves  choose 
to  do  what  He  says.  Examples  of  such  passages  are — 

“Many  are  called,  but  few  are  chosen”  (Matthew  xxii. 

14) . 

This  verse  follows  the  parable  of  the  Marriage  Feast, 
and  means  that  God  calls  and  wants  all  to  be  saved,  but 
that  only  a  few  are  chosen,  because  only  a  few  are  will¬ 
ing  to  comply  with  God’s  conditions;  just  as  the  king 
wanted  all  to  partake  of  the  feast,  but  could  only  choose 
those  who  put  on  the  wedding  garment. 

“Elect  according  to  the  foreknowledge  of  God  the 
Father,  through  sanctification  of  the  Spirit,  unto  obedi¬ 
ence  and  sprinkling  of  the  blood  of  Jesus  Christ”  (1 
Peter  i.  2). 

This  means  that,  through  and  on  account  of  the  sanc¬ 
tification  of  the  Spirit,  certain  individuals  were  made  of 
the  “elect”  or  “accepted  of  God,”  and  that  their  election 


REDEMPTION 


79 


was  intended  to  result  in  continual  obedience  and  realiza¬ 
tion  of  the  sprinkling  of  Christ’s  Blood.  This  election  is, 
therefore,  strictly  conditional;  it  depends  upon  man’s 
own  conduct. 

5.  The  Bible  makes  clear  that  Christ  died  in 

ORDER  TO  OPEN  A  WAY  OF  SALVATION  FOR  ALL,  AND  TO 
ACTUALLY  SAVE  THOSE  WHO  COME  TO  HlM  IN  FAITH. 

“Even  so  must  the  Son  of  Man  be  lifted  up:  that 
whosoever  believeth  in  Him  should  not  perish”  (John 
iii.  14,  15.) 

“This  is  the  will  of  Him  that  sent  Me,  that  every  one 
which  seeth  the  Son,  and  believeth  on  Him,  may  have 
everlasting  life”  (John  vi.  40). 

This  truth  throws  light  upon  such  passages  as :  “I,  if 
I  be  lifted  up  .  .  .  will  draw  all  men  unto  Me”  (John  xii. 
32),  “God  ...  is  the  Saviour  of  all  men,  specially  of  those 
that  believe”  (1  Timothy  iv.  10)  ;  “the  grace  of  God  hath 
appeared,  bringing  salvation  to  all  men”  (Titus  ii.  11, 
R.V.).  God’s  Salvation  is  for  all,  but  man  must  comply 
with  God’s  conditions ;  he  cannot  be  forced  into  goodness 
in  this  life,  and  there  are  no  grounds  for  believing  that  he 
can  in  the  life  to  come. 

It  is  a  mistake,  therefore,  to  assume,  as  some  do,  that 
because  Christ  died  for  all,  all  must  necessarily  be  saved, 
or  to  conclude,  as  do,  others,  that  God  has  chosen  to  save 
or  damn  men  regardless  of  how  they  act  themselves. 

6.  The  Bible  plainly  shows  the  need  for  Man  to 
do  his  Part  if  he  is  to  realize  the  benefits  of  Christ’s 
Atonement. 

(a)  Many  passages  make  clear  that,  though  God 
yearns  in  pity  over  perishing  men,  yet  He  can  save  them 
only  if  they  are  willing. 

“Have  I  any  pleasure  at  all  that  the  wicked  should  die? 
saith  the  Lord  God:  and  not  that  he  should  return 
from  his  ways  and  live?”  (Ezekiel  xviii.  23). 

“The  Eord  ...  is  longsuffering  to  usward,  not  will¬ 
ing  that  any  should  (perish,  but  that  all  should  come  to 
repentance”  (2  Peter  iii.  9). 

(b)  The  parable  of  the  Sower  (Matthew  xiii.  3-8, 
18-23)  teaches  that  fruitfulness  or  unfaithfulness  is  due, 
not  to  different  treatment  on  God’s  part,  but  to  a  differ¬ 
ence  in  the  hearts  of  the  hearers. 


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(c)  The  invitations  of  the  Bible  state  what  man  must 
do  if  he  is  to  partake  of  offered  benefits. 

“Look  unto  Me,  and  be  ye  saved”  (Isaiah  xiv.  22). 
“Come  unto  Me  .  .  .  and  I  will  give  you  rest”  (Matthew 
xi.  28). 

“Let  him  that  is  athirst  come.  And  whosoever  will,  let 
him  take  the  water  of  life  freely”  (Revelation  xxii.  17). 

(d)  God’s  promises  always  have  some  condition  at¬ 
tached,  either  expressed  or  implied. 

“Seek,  and  ye  shall  find”  (Matthew  vii.  7). 

“Him  that  cometh  to  Me  I  will  in  no  wise  cast  out” 
(John  vi.  37). 

“He  that  followeth  Me  shall  not  walk  in  darkness,  but 
shall  have  the  light  of  life”  (John  viii.  12). 

7.  At  the  same  time,  it  must  be  clearly  understood 
that  no  man  can  do  or  suffer  anything,  either  before  or 
after  conversion,  to  merit  Salvation  in  any  way.  The 
Only  Ground  or  Merit  of  our  Salvation  from  first 

TO  LAST  IS  TO  BE  ASCRIBED  TO  THE  LOVE  OF  GOD,  AS  DIS¬ 
PLAYED  in  the  Work  and  Sacrifice  of  Jesus  Christ. 
All  good  in  man  is  the  work  of  God,  but  the  good  which 
God  seeks  to  accomplish  can  only  actually  take  place  if 
man  surrenders  himself  to  God’s  gracious  influences. 
In  other  words,  man  is  free  to  accept  or  reject  the  Salva¬ 
tion  which  he  in  no  way  merits  or  deserves. 

“Not  by  works  of  righteousness  which  we  have  done, 
but  according  to  His  mercy  He  saved  us”  (Titus  iii.  5). 
“By  grace  are  ye  saved  through  faith;  and  that  not  of 
yourselves:  it  is  the  gift  of  God:  not  of  works,  lest  any 
man  should  boast”  (Ephesians  ii.  8,  9). 


CHAPTER  VII 


THE  HOLY  SPIRIT 


Sec.  I. — His  Nature. 


Sec.  II. — His  Work. 


Section  X. — HIS  NATURE 

I.  The  Holy  Spirit  is  the  Third  Person  in  the 
Trinity  (see  Chapter  III,  Section  III). 

In  the  Bible  the  Holy  Spirit  is  also  spoken  of  as  “the 
Spirit  of  God,”  “the  Spirit  of  Christ,”  “the  Spirit,”  “the 
Comforter,”  “the  Holy  Ghost.”  (“Ghost”  is  an  old  Eng¬ 
lish  word  for  “spirit.”) 

2.  The  Bible  plainly  teaches  that  the  Holy  Spirit  is 
Really  and  Truly  God,  for — 

(a)  The  Names  of  God  are  given  to  Him,  such  as 
“God”  (Acts  v.  3,  4),  and  “the  Lord”  (compare  Isaiah 
vi.  8,  9,  with  Acts  xxviii.  25). 

(b )  The  attributes  of  God  are  ascribed  to  Him,  such 
as — 

Eternal  existence. 

“Christ  .  .  .  through  the  eternal  Spirit  offered  Himself 
without  spot  to  God”  (Hebrews  ix.  14). 


Omnipotence. 

“That  ye  may  abound  in  hope,  through  the  power  of  the 
Holy  Ghost”  Romans  xv.  13). 


Omnipresence. 

“Whither  shall  I  go  from  Thy  Spirit?  or  whither  shall 
I  flee  from  Thy  presence”  (Psalm  cxxxix.  7). 


Omniscience. 

“The  Spirit  searcheth  all  things,  yea,  the  deep  things  of 
God”  (1  Corinthians  ii.  10). 


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(c)  The  works  of  God  are  said  to  he  wrought  by  Him, 
such  as — 

Creation . 

“The  Spirit  of  God  moved  upon  the  face  of  the  waters" 
(Genesis  i.  2). 

“The  Spirit  of  God  hath  made  me,  and  the  breath  of  the 
Almighty  hath  given  me  life”  (Job  xxxiii.  4). 


Re  generation. 

“According  to  His  mercy  He  saved  us,  by  the  washing 
of  regeneration,  and  renewing  of  the  Holy  Ghost”  (Titus 
iii.  5). 


Raising  the  dead. 

“If  the  Spirit  of  Him  that  raised  up  Jesus  from  the  dead 
dwell  in  you,  He  that  raised  up  Christ  from  the  dead 
shall  also  quicken  your  mortal  bodies  by  His  Spirit 
that  dwelleth  in  you”  (Romans  viii.  11). 

3.  The  Bible  teaches  that  the  Holy  Spirit  is  not  a 
mere  influence  or  attribute  of  God,  but  a  Person,  in  the 
same  sense  that  the  Father  is  a  Person,  and  the  Son  is  a 
Person  (see  Chapter  III,  Section  III,  paragraph  5). 

(a)  He  is  always  represented  as  being  treated  like  a 
Person  ;  for  example : — 

The  Ploly  Spirit  can  be  blasphemed  against. 

“The  blasphemy  against  the  Holy  Ghost  shall  not  be 
forgiven  unto  men”  (Matthew  xii.  31). 


The  Holy  Spirit  can  be  lied  to. 

“Why  hath  Satan  filled  thine  heart  to  lie  to  the  Holy 

Ghost?”  (Acts  v.  3). 

The  Holy  Spirit  can  be  grieved. 

“Grieve  not  the  Holy  Spirit  of  God”  (Ephesians  iv.  30). 

(b)  The  powers  of  personality  are  ascribed  to  Him ; 
for  example: — 

The  Holy  Spirit  has  Intelligence. 

“The  Spirit  searcheth  all  things,  yea,  the  deep  things  of 
God.  For  what  man  knoweth  the  things  of  a  man  save 
the  spirit  of  man  which  is  in  him?  Even  so  the  things 
of  God  knoweth  no  man,  but  the  Spirit  of  God”  (1 
Corinthians  ii.  10,  11). 


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83 


The  Holy  Spirit  has  Will. 

“All  these  worketh  that  one  and  selfsame  Spirit,  divid¬ 
ing-  to  every  man  severally  as  He  will”  (1  Corinthians 
xii.  11). 

(c)  Jesus  spoke  of  the  Holy  Spirit  as  a  Person,  and 
called  Him  the  Comforter  (see  John  xiv.,  xv.,  xvi.). 

“The  Comforter,  which  is  the  Holy  Ghost,  whom  the 
Father  will  send  in  My  name.  He  shall  teach  you  all 
things,  and  bring  all  things  to  your  remembrance,  what¬ 
soever  I  have  said  unto  you”  (John  xiv.  26). 


Section  II.— HIS  WORK 

1.  The  Holy  Spirit  is  constantly  working  in  the 
Hearts  of  Men. 

(a)  His  purpose  is  to  bring  about  the  Salvation  of  sin¬ 
ners  and  enable  saved  people  to  serve  God  aright. 

(h)  The  presence  and  operation  of  the  Holy  Spirit  is 
one  of  the  benefits  obtained  by  the  death  of  Jesus  Christ 
(see  Chapter  VI,  Section  I,  paragraph  5  (e)  ).  That  is, 
Jesus  Christ,  by  His  death,  not  only  opened,  as  it  were, 
a  costly  “way”  or  “bridge”  from  sin  to  Salvation  and 
Heaven  (see  Chapter  VI,  Section  III,  paragraph  1),  but 
He  also  procured  for  men  an  Almighty  Helper  to  per¬ 
suade  and  enable  them  to  make  use  of  the  “way”  or 
“bridge”  provided. 

“It  is  expedient  for  you  that  I  go  away:  for  if  I  go  not 
away,  the  Comforter  will  not  come  unto  you;  but  if  I 
depart,  I  will  send  Him  unto  you”  (John  xvi.  7). 

“The  Holy  Ghost,  whom  the  Father  will  send  in  My 
name”  (John  xiv.  26). 

“The  Holy  Ghost  .  .  .  shed  on  us  abundantly  through 
Jesus  Christ  our  Saviour”  (Titus  iii.  5,  6). 


(c)  The  Holy  Spirit  has  been  at  work  among  men 
from  the  beginning.  This  benefit,  like  all  other  benefits 
of  the  Atonement,  was  secured  to  the  race  in  anticipation 
previous  to  the  death  of  Christ.  That  is,  true  seekers 
after  God  who  lived  before  that  time,  received  (for  ex¬ 
ample)  forgiveness,  acceptance  with  God,  and  the  help 
of  the  Holy  Spirit  in  virtue  of  the  Great  Sacrifice  which 
was  to  be  offered,  just  as  true  seekers  to-day  receive  the 
same  benefits  in  virtue  of  the  Great  Sacrifice  which  has 
been  offered. 


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2.  The  Bible  shows  the  Holy  Spirit  to  have  been 
at  work  previous  to  Pentecost  in  the  following 
(among  other)  ways 

(a)  He  helped  the  Old  Testament  saints  in  their  ex¬ 
perience. 

“Cast  me  not  away  from  Thy  presence;  and  take  not 
Thy  Holy  Spirit  from  me”  (Psalm  li.  11). 

“I  will  put  My  Spirit  within  you,  and  cause  you  to 
walk  in  My  statutes”  (Ezekiel  xxxvi.  27). 

(b)  He  fitted  His  old-time  servants  for  their  work. 
For  example,  Bezaleel — to  erect  the  Tabernacle  (Exodus 
xxxi.  2,  3)  ;  Gideon — to  lead  God’s  people  to  victory 
(Judges  vi.  34)  ;  Samson — to  overthrow  God’s  enemies 
(Judges  xiii.  25)  David — to  rule  the  Israelites  (1  Samuel 
xvi.  13)  ;  Micah — to  make  known  God’s  will  (Micah 
iii.  8). 

(c)  He  inspired  the  writers  of  the  Old  Testament. 

“The  prophecy  came  not  in  old  time  by  the  will  of 
man;  but  holy  men  of  God  spake  as  they  were  moved 
by  the  Holy  Ghost”  (2  Peter  i.  21). 

(d)  He  was  specially  prominent  in  the  life  and  work 
of  Jesus  Christ;  for  example — 

At  Christ’s  birth  (see  Luke  i.  35). 

At  Christ’s  baptism,  when  the  Holy  Spirit 
came  upon  Him  in  the  form  of  a  dove  (Luke 
iii.  22). 

In  connection  with  Christ’s  miracles  (Matthew 
xii.  28). 

At  Christ’s  resurrection  (1  Peter  iii.  18). 

(e)  He  was  already  with  the  disciples,  in  some  mea¬ 
sure,  even  during  Christ’s  lifetime,  as  is  shown  by  the 
power  given  them  to  cast  out  devils  (Luke  ix.  1),  and  by 
the  fact  that  the  Saviour,  when  promising  the  fuller  out¬ 
pouring  of  Pentecost,  said  about  the  Spirit:  “Ye  know 
Him;  for  He  dwelleth  with  you,  and  shall  be  in  you” 
(John  xiv.  17). 

3.  The  Holy  Spirit  was  given,  in  Full  Measure, 
to  the  Disciples  at  Pentecost,  in  order  to  fit  them  for 
the  great  work  before  them. 

(a)  The  Pentecostal  Outpouring  had  been  foretold  by 
the  prophet  Joel  (ii.  28-32),  and  was  specially  promised 
to  the  Apostles  by  the  Saviour,  on  the  evening  before  His 
crucifixion. 


THE  HOLY  SPIRIT 


85 


(b)  The  Saviour’s  atoning  work  having  been  com¬ 
pleted,  His  disciples  were  commissioned  to  proclaim  this, 
and,  in  face  of  tremendous  difficulties,  to  “make  disciples 
of  all  nations”  (Matthew  xxviii.  19,  R.  V.). 

(c)  Pentecost  was  the  beginning  of  a  new  era.  All 
God’s  people  are  now  called  to  be  workers  for  Him,  and 
may  receive  the  special  equipment  of  His  Holy  Spirit  in 
order  that  they  may  accomplish  what  would,  by  their  own 
unaided  efforts,  be  impossible. 

“Not  by  might,  nor  by  power,  but  by  My  Spirit,  saith 
the  Lord  of  hosts"  (Zechariah  iv.  6). 

“It  shall  come  to  pass  in  the  last  days,  saith  God,  I  will 
pour  out  My  Spirit  upon  all  flesh:  and  your  sons  and 
your  daughters  shall  prophesy”  (Acts  11.  17). 

4.  The  New  Testament  represents  the  Holy 
Spirit  as  specially  connected  with — (a)  Truth,  (b) 
Holiness,  (c)  Power. 

(a)  He  is  described  as  “ the  Spirit  of  truth ”  (John  xiv. 
17;  xv.  26;  xvi.  13).  He  makes  men  see  things  as  they 
really  are.  Hence  He  is  sometimes  said  to  be  the  Revealer 
(of  the  truth)  and  the  Witness  (to  the  truth).  Thus: — 

i.  He  enabled  the  Apostles  to  understand  the  truth 
about  Jesus,  and  the  New  Testament  is  one  of 
the  results. 

“When  the  Comforter  ig  come,  whom  I  will  send  unto 
you  from  the  Father,  even  the  Spirit  of  truth,  which 
proceedeth  from  the  Father,  He  ghall  testify  of  Me: 
and  ye  also  shall  bear  witness.”  (John  xv.  20,  27). 

“I  have  yet  many  things  to  say  unto  you,  but  ye  can¬ 
not  bear  them  now.  Howbeit  when  He,  the  Spirit  of 
truth,  is  come,  He  will  guide  you  into  all  truth”  (John 
xvi.  12,  18). 

ii.  He  reveals  to  the  sinner  the  truth  concerning  the 

great  evil  of  sin,  and  concerning  Jesus  as  the 
only  way  of  Salvation. 

iii.  He  witnesses,  in  the  hearts  of  God’s  people,  to  the 

truth  concerning  their  Salvation  and  Entire 
Sanctification  (see  Chapter  VIII,  Section  IV, 
paragraphs  3  and  4,  and  Chapter  X,  Section  III, 
paragraph  6). 

(b)  He  is  “the  Holy  Spirit,”  “the  Holy  Ghost.”  The 
word  “holy”  reminds  us,  not  only  of  the  Spirit’s  perfect 
holiness,  but  also  that  He  is  the  source  of  all  true  good¬ 
ness  or  holiness  in  men.  He  cleanses  the  sinner,  makes 


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and  keeps  His  people  holy,  produces  in  them  love,  joy, 
peace,  and  all  other  “fruits  of  the  Spirit”  (Galatians  v. 
22,  23). 

(c)  He  is  the  Giver  of  Power.  Jesus  told  His  disciples 
to  wait  in  Jerusalem  until  “endued  with  power ”  (Luke 
xxiv.  49),  and  promised  that  they  should  “receive  power, 
after  that  the  Holy  Ghost  is  come”  (Acts  i.  8).  Paul 
preached  in  the  “ power  of  the  Spirit”  (Romans  xv.  19). 

The  Spirit’s  name  of  “Comforter”  also  implies  power, 
for  in  the  original  (Greek,  “Paraclete”)  it  means  “Advo¬ 
cate”  and  “Helper”  as  well  as  “Comforter.”  Thus,  the 
Holy  Spirit  comforts  and  strengthens  God’s  people  in  all 
the  circumstances  of  their  lives,  and  especially  in  their 
work  for  God  and  souls. 

5.  The  Holy  Spirit  is  specially  the  Helper  of 
Men  in  their  Spiritual  Life.  His  Operations  in  the 
Soul  are  many  and  varied.  For  example : 

(a)  In  securing  the  Salvation  of  sinners — 

i.  lie  convicts  of  sin. 

“He,  when  He  Is  come,  will  convict  the  world  in  respect 
of  sin,  and  of  righteousness,  and  of  judgment”  (John 
xvi.  8,  R.V.). 

ii.  He  strives  with  the  sinner. 

“My  Spirit  shall  not  always  strive  with  man”  (Genesis 
vi.  3). 

iii.  He  converts,  or  brings  about  the  new  birth. 

“Except  a  man  he  born  of  water  and  of  the  Spirit,  he 
cannot  enter  the  Kingdom  of  God”  (John  iii.  5). 

(b )  In  the  maintenance  and  development  of  the  Chris¬ 
tian  life— 

i.  He  gives  assurance  of  Salvation  (see  Chapter 
VIII,  Section  IV). 

“The  Spirit  Himself  beareth  witness  with  our  spirit, 
that  we  are  children  of  God”  (Romans  viii.  10,  R.V.). 


ii.  He  sanctifies  His  people. 

“Elect  according  to  the  foreknowledge  of  God  the 
Father,  through  sanctification  of  the  Spirit”  (1  Peter  i. 
2). 

“Ye  are  sanctified  ...  by  the  Spirit  of  our  God”  (1 
Corinthians  vi.  11). 


THE  HOLY  SPIRIT 


87 


iii.  He  dzvells  with  and  in  His  people. 

“I  will  pray  the  Father,  and  He  shall  give  you  another 
Comforter,  that  He  may  abide  with  you  for  ever  .  .  . 
He  dwelleth  with  you,  and  shall  be  in  you”  (John  xiv. 
16,  17). 

iv.  He  guides  and  teaches  His  people. 

“He  will  guide  you  into  all  truth”  (John  xvi.  13). 

“He  shall  teach  you  all  things”  (John  xiv.  26). 

v.  He  helps  the  prayers  of  His  people. 

“The  Spirit  also  helpeth  our  infirmity:  for  we  know  not 
how  to  pray  as  we  ought;  but  the  Spirit  Himself  maketh 
intercession  for  us  with  groanings  which  cannot  be 
uttered”  (Romans  viii.  26,  R.V.). 

(c)  In  using  God’s  people  as  soul-seekers  and  soul- 
winners — 

i.  He  calls  them  for  special  service. 

“The  Holy  Ghost  said,  Separate  me  Barnabas  and  Saul 
for  the  work  whereunto  I  have  called  them”  (Acts  xiii. 
2). 

ii.  He  fits  them  for  their  work. 

“Ye  shall  receive  power,  after  that  the  Holy  Ghost  is 
come  upon  you;  and  ye  shall  be  witnesses  unto  Me” 
(Acts  i.  8). 

6.  The  Holy  Spirit  is  needed  in  bringing  about 
Salvation,  owing  to  the  Condition  of  Men’s  Hearts. 

The  Holy  Spirit’s  work  with  the  sinner  is  to  subdue 
his  natural  opposition  and  hardness,  by  convicting  him  of 
sin  and  creating  within  him  a  desire  for  good,  and  then 
to  induce  and  help  him  to  submit  to  God  and  be  saved. 

7.  The  Holy  Ghost  has  Various  Ways  of  accom¬ 
plishing  His  Work  in  the  Souls  of  Men. 

( a)  He  uses  saved  people.  He  inspires  them  to  fight 
for  God,  qualifies  them  with  wisdom,  love,  and  zeal, 
gives  them  thoughts  and  messages  direct  from  Himself, 
and  sustains  and  supports  them  in  conflict,  thus  mak¬ 
ing  them  instrumental  in  saving  and  blessing  others. 

(b)  He  uses  the  Bible,  speaking  through  it  to  men’s 
souls. 

( c)  He  speaks  directly  to  men.  That  is,  in  addition  to 
sending  messages  through  His  people,  through  the  Bible, 
or  through  anything  else,  the  Holy  Spirit  Himself  goes 


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straight  to  men’s  hearts,  making  them  feel  what  they 
ought  to  do  and  influencing  them  to  do  it. 

8.  The  Holy  Spirit  can  be  resisted. 

(a)  Although  Almighty,  He  does  not  compel  submis¬ 
sion.  Men  retain,  from  first  to  last,  their  free-will,  and, 
in  spite  of  the  Spirit’s  utmost  efforts,  they  often  refuse  to 
obey  His  promptings. 

“Ye  do  always  resist  the  Holy  Ghost”  (Acts  vii.  51). 
“These  also  resist  the  truth”  (2  Timothy  iii.  8). 

(b )  Continued  resistance  to  the  Spirit  ends  in  destruc¬ 
tion.  When  the  sinner  persistently  refuses  to  yield,  the 
Spirit  at  last  gives  him  up  to  the  hardness  of  his  heart  and 
leaves  him  to  perish. 

“Ephraim  is  joined  to  idols:  let  him  alone”  (Hosea  iv. 
17). 

“They  rebelled,  and  vexed  His  Holy  Spirit:  therefore  He 
was  turned  to  be  their  enemy,  and  He  fought  against 
them”  (Isaiah  lxiii.  10). 

(c)  Sinners  resist  the  Holy  Spirit  because  they  love 
and  cling  to  their  sin;  and  until  they  are  willing  to  give  it 
up  the  Holy  Spirit  can  offer  them  no  mercy,  comfort, 
Saviour,  or  Heaven.  Hence  many  shut  their  hearts 
against  Him  and  finally  drive  Him  away.  This  is  the 
reason  why  men  perish.  At  the  Last  Day  the  unsaved 
will  be  obliged  to  own  that  God  the  Father  loved  and 
pitied  them,  Jesus  Christ  died  to  save  them,  and  the  Holy 
Spirit  strove  with  them,  and  that  they  are  lost  entirely 
through  their  own  fault — because  they  would  not  give  up 
their  sin. 

“This  is  the  condemnation,  that  light  is  come  into  the 
world,  and  men  loved  darkness  rather  than  light,  be¬ 
cause  their  deeds  were  evil”  (John  iii.  19). 

“Ye  will  not  come  to  Me,  that  ye  might  have  life”  (John 
v.  40). 

9.  It  is  important  that  all  who  are  saved  should 
obey  the  Call  of  the  Holy  Spirit  to  witness  for  Him 
and  to  labor  for  the  Salvation  of  sinners,  otherwise  they 
will  be  held  responsible  for  the  results  of  their  neglect. 

“But  if  the  watchman  see  the  sword  come,  and  blow  not 
the  trumpet,  and  the  people  be  not  warned;  if  the 
sword  come,  and  take  any  person  from  among  them, 
he  is  taken  away  in  his  iniquity;  but  his  blood  will  I 
require  at  the  watchman’s  hand”  (Ezekiel  xxxiii.  6). 
“Eet  him  know,  that  he  which  converteth  the  sinner 
from  the  error  of  his  way  shall  save  a  soul  from  death, 
and  shall  hid©  a  multitude  of  sins”  (James  v.  20). 


THE  HOLY  SPIRIT 


89 


In  such  efforts  The  Salvationist  must  have  the 
Co-operation  of  the  Spirit  if  he  is  to  be  successful.  To 
this  end — 

(a)  He  should  surrender  himself  unconditionally  to 
God,  receiving  in  return  the  Holy  Spirit  in  all  His  ful¬ 
ness;  and  such  baptism  should  frequently  be  repeated 
throughout  his  experience. 

(b)  He  should  believe  constantly  that  the  Holy  Spirit 
is  working  with  him. 

(c)  He  should  walk  in  harmony  with  the  Divine 
Spirit ;  that  is,  he  must  be  holy,  as  God  is  holy. 

(d)  He  should  live  for  the  same  purpose  as  the  Holy 
Spirit — the  glory  of  God  and  the  advancement  of  His 
Kingdom. 

(e)  He  should  steadily  acknowledge  his  dependence  on 
God  for  all  he  possesses,  giving  God  the  glory  for  what  is 
accomplished. 

(f)  He  should  promptly  obey  the  calls  and  guidance 
of  the  Spirit. 


CHAPTER  VIII 


SALVATION 


Sec.  I. — Introductory. 

“  II. — T  he  Con¬ 

ditions  of 
Salvation. 

III. — Benefits  in¬ 
cluded  in 
Salvation. 


Sec.  IV. — Assurance  of 
Salvation. 

“  V. — The  Heathen 

and  Salva¬ 
tion. 


“We  believe  that  repentance  towards  God,  faith 
in  our  Lord  Jesus  Christ,  and  regeneration  by  the 
Holy  Spirit  are  necessary  to  Salvation. 

“We  believe  that  we  are  justified  by  grace, 
through  faith  in  our  Lord  Jesus  Christ,  and  he 
that  believeth  hath  the  witness  in  himself.” 


Section  I.— INTRODUCTORY 

I.  Salvation  is  the  Outcome  of  Redemption.  Re¬ 
demption  is  the  plan  made  by  God  for  man’s  deliverance ; 
Salvation  is  the  bringing  about  or  realization  of  that 
deliverance.  Thus,  Redemption  is  like  making  and 
equipping  a  lifeboat,  Salvation  like  being  rescued  by 
means  of  the  lifeboat. 

2.  The  Words  “Salvation”  and  “Saved”  may  bear 
a  Narrower  or  a  Wider  Meaning. 

(a)  “Salvation,”  or  “being  saved” — in  its  narrower 
meaning — signifies  the  work  which  God  at  once  accom¬ 
plishes  in  and  for  the  sinner  who  yields  to  Him .  It  in¬ 
cludes — 

i.  Forgiveness  of  sins. 

ii.  Conversion,  or  Regeneration. 

iii.  Being  made  a  child  of  God,  or  Adoption. 

(See  Section  III  of  this  Chapter.) 

(b)  “Salvation,”  in  its  wider  meaning,  signifies  full 
deliverance  from  sin  and  its  consequences,  or  all  that  God 
does  for  a  sinner  until,  redeemed  in  soul  and  body,  he  is 


SALVATION 


91 


taken  at  last  to  the  bliss  and  security  of  Heaven.  In 
this  sense  “Salvation”  includes  every  benefit  obtained  for 
man  by  Christ's  redemptive  work  (see  Chapter  VI,  Sec¬ 
tion  I,  paragraph  2). 

(c)  The  two  meanings  may  he  illustrated  by  a  man 
drowning  at  sea.  He  is  “saved”  (or  has  “salvation”) 
when  pulled  into  the  lifeboat  but,  in  a  fuller  sense,  his 
“salvation”  includes  also  his  recovery  from  exhaustion 
and  injury,  the  supplying  of  his  needs  (food,  clothing, 
etc.),  his  conveyance  to  and  his  housing  on  shore.  So  a 
sinner  is  “Saved”  when  forgiven  and  accepted  by  God ; 
in  another  sense  he  is  “being  Saved”  all  the  time  until 
“finally  Saved”  or  “safe”  in  Heaven. 

(d)  The  Bible  uses  the  words  “Saved”  and  “Salva¬ 
tion”  in  both  senses. 

Instances  of  the  narrower  meaning  are — 

“Behold,  .  .  .  now  is  the  day  of  salvation’'  (2  Corin¬ 
thians  vi.  2). 

“Believe  on  the  Eord  Jesus  Christ,  and  thou  shalt  be 
saved”  (Acts  xvi.  31). 

“Whosoever  shall  call  on  the  name  of  the  Eord  shall 
be  saved”  (Acts  ii.  21). 

“By  grace  are  ye  saved  through  faith”  (Ephesians  ii.  8). 
“Godly  sorrow  worketh  repentance  to  salvation”  (2 
Corinthians  vii.  10). 

Instances  of  the  wider  meaning  are — 

“Work  out  your  own  salvation  with  fear  and  trem¬ 
bling”  (Philippians  ii.  12). 

“Now  is  our  salvation  nearer  than  when  we  believed” 
(Romans  xiii.  11). 

“If  the  righteous  scarcely  be  saved,  where  shall  the  un¬ 
godly  and  sinner  appear?”  (1  Peter  iv.  18). 

“The  word  of  the  cross  is  to  them  that  are  perishing 
foolishness;  but  unto  us  which  are  being  saved  it  is  the 
power  of  God”  (1  Corinthians  i.  18,  R.V.). 

“He  that  shall  endure  unto  the  end,  the  same  shall  be 
saved”  (Matthew  xxiv.  13). 

(e)  In  the  Army  “Saved”  and  “Salvation”  are  more 
frequently  used  in  their  narrower  meaning,  and  in  this 
sense  the  words  are  used  throughout  this  book,  unless 
otherwise  stated. 

3.  God  Saves  the  Sinner  upon  Certain  Condi¬ 
tions. 

The  word  “condition”  (as  thus  used)  means  some¬ 
thing  necessary  to,  yet  not  the  cause  of,  a  certain  result. 


92 


HANDBOOK  OF  DOCTRINE  [chap,  viii 


“The  conditions  of  Salvation”  are  those  things  which 
the  sinner  must  do,  on  his  part,  before  God  will  save  him. 

The  Conditions  of  Salvation  are  Repentance  and  Faith 
(see  Section  II  of  this  Chapter). 

“Repent  ye,  and  believe  the  gospel”  (Mark  i.  15). 

“I  kept  back  nothing  that  was  profitable  unto  you,  .  .  . 
testifying  both  to  the  Jews  and  also  to  the  Greeks,  re¬ 
pentance  toward  God  and  faith  toward  our  Lord  Jesus 
Christ”  (Acts  xx.  20,  21). 

4.  Salvation  is  by  Grace. 

Grace  (in  this  sense)  means  the  undeserved  love  of 
God,  which,  in  virtue  of  the  sacrifice  of  Christ,  freely 
flows  out  in  mercy  and  help  to  the  penitent  and  believing 
sinner. 

“By  the  grace  of  God  I  am  what  I  am”  (1  Corinthians 
xv.  10). 

“By  grace  are  ye  saved  through  faith”  (Ephesians  ii.  8). 
“Being  justified  freely  by  His  grace  through  the  re¬ 
demption  that  is  in  Christ  Jesus”  (Romans  iii.  24). 


Section  II.— THE  CONDITIONS  OF  SALVATION 

1.  Repentance  is  the  First  Condition  of  Salva¬ 
tion. 

(a)  Repentance  is  sincere  determination  to  forsake  sin 
and  obey  God. 

“Repentance”  literally  means  a  change  of  mind ;  thus, 
the  sinner  who  has  hitherto  clung  to  sin  and  resisted 
God,  upon  repenting,  changes  his  mind,  and,  by  the  help 
of  God,  determines  to  do  just  the  opposite. 

(b)  Genuine  repentance  is  always  marked  by  certain 
experiences  and  actions.  That  is,  in  a  true  penitent  there 
will  be  found — 

i.  Conviction  of  sin.  The  penitent  sees  himself  to  be 

guilty  and  deserving  of  punishment. 

“We  are  verily  guilty  concerning  our  brother,  .  .  . 
therefore  is  this  distress  come  upon  us”  (Genesis  xlii. 
21). 

“For  my  iniquities  are  gone  over  mine  head:  as  an 
heavy  burden  they  are  too  heavy  for  me”  (Psalm 
xxxviii.  4). 

“Against  Thee,  Thee  only,  have  I  sinned  and  done  this 
evil  in  Thy  sight”  (Psalm  li.  4). 

ii.  Hatred  of  sin.  The  penitent  turns  against  the  sin 

which  he  formerly  loved,  realizing  it  to  be  abom- 


SALVATION 


93 


inable  in  the  sight  of  God,  and  condemning  him¬ 
self  for  committing  it. 

“Then  shall  ye  remember  your  own  evil  ways,  and  your 
doings  that  were  not  good,  and  shall  loathe  yourselves 
in  your  own  sight  for  your  iniquities  and  for  your 
abominations”  (Ezekiel  xxxvi.  31). 

iii.  Sorrow  for  sin,  or  contrition.  The  penitent  regrets 

his  wrongdoing,  and  wishes  he  had  not  acted  so 
shamefully  towards  so  loving  a  God.  His  sor¬ 
row  is  for  sin  itself,  not  merely  for  its  conse¬ 
quences. 

“Peter  remembered  the  word  of  Jesus,  which  said  unto 
him,  Before  the  cock  crow,  thou  Shalt  deny  Me  thrice. 
And  he  went  out,  and  wept  bitterly”  (Matthew  xxvi.  75). 
“Godly  sorrow  worketh  repentance  unto  salvation,  a 
repentance  which  bringeth  no  regret:  but  the  sorrow 
of  the  world  worketh  death”  (2  Corinthians  vii.  10, 
R.V.). 

In  the  last-quoted  verse  godly  sorrow  means 
sorrow  for  having  sinned  against  God,  while  sor¬ 
row  of  the  world  or  worldly  sorrow  is  sorrow 
without  faith  in  God,  or  mere  regret  for  the  con¬ 
sequences  of  sin. 

iv.  Renunciation  of  sin.  The  penitent  is  willing  there 

and  then  and  for  ever  to  give  up  the  ways  and 
doings  which  he  regrets.  If  a  sinner  is  un¬ 
willing  for  this,  and  if  he  does  not  actually 
intend  to  give  up  wrongdoing  as  far  as  he  can, 
his  repentance  is  insincere. 

“If  I  have  done  iniquity,  I  will  do  no  more”  (Job  xxxlv. 
32). 

“Let  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts :  and  let  him  return  unto  the  Lord, 
and  He  will  have  mercy  upon  him”  (Isaiah  lv.  7). 

Willingness  to  give  up  sin  does  not  necessarily  imply 
power  to  do  so.  Power  comes  with  Salvation.  A 
man  may  be  willing  to  be  saved  from  drowning 
in  any  way  possible,  and  yet  be  utterly  without 
power  to  save  himself,  or  even  to  rid  himself  of 
hindrances — his  shoes,  for  example.  Just  so  a 
man  may  be  perfectly  willing  for  God  to  save 
him  in  his  own  way,  although  quite  unable  to  do 
anything  towards  saving  himself. 


94 


HANDBOOK  OF  DOCTRINE  [chap.viix 


v.  Confession  of  sin.  The  true  penitent  makes  a  full 

confession  of  his  sins  to  God.  He  is  also  willing 
to  acknowledge  his  sinfulness  before  men,  and 
to  confess  to  others  wherein  he  has  wronged 
them. 

“The  son  said  unto  him,  Father,  I  have  sinned  against 
heaven,  and  in  thy  sight,  and  am  no  more  worthy  to  be 
called  thy  son”  (Luke  xv.  21). 

“He  that  covereth  his  sins  shall  not  prosper:  but  whoso 
confesseth  and  forsaketli  them  shall  have  mercy'’ 
(Proverbs  xxviii.  13). 

vi.  Desire  for  forgiveness.  The  penitent  longs  for 

pardon;  it  is  this  which  prompts  him  to  repent. 

“I  said,  I  will  confess  my  transgressions  unto  the  Lord; 
and  Thou  forgavest  the  iniquity  of  my  sin”  (Psalm 
xxxii.  5). 

“I  send  thee,  to  open  their  eyes,  and  to  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan  unto 
God,  that  they  may  receive  forgiveness  of  sins"  (Acts 
xxvi.  17,  18). 

vii.  Submission  to  God.  The  penitent  yields  or  sur¬ 

renders  himself  to  God,  willing  to  obey  and 
please  God  in  everything. 

“He  trembling  and  astonished  said,  Lord,  what  wilt 
Thou  have  me  to  do?”  (Acts  ix.  6). 

“Be  ye  not  stiff-necked,  .  .  .  but  yield  yourselves  unto 
the  Lord”  (2  Chronicles  xxx.  8). 

viii.  Willingness  to  make  restitution.  The  penitent 

endeavors  to  put  right,  as  far  as  he  can,  any 
wrong  he  has  done. 

“Zacchaeus  .  .  .  said  .  .  .  Behold,  Lord,  the  half  of  my 
goods  I  give  to  the  poor;  and  if  I  have  taken  anything 
from  any  man  by  false  accusation,  I  restore  him  four¬ 
fold”  (Luke  xix.  8). 

“He  shall  recompense  his  trespass  with  the  principal 
thereof,  and  add  unto  it  the  fifth  part  thereof,  and  give 
it  unto  him  against  whom  he  hath  trespassed”  (Numbers 
v.  7). 

(c)  Repentance  must  take  place  before  forgiveness.  If 
God  forgave  unrepentant  sinners  He  would  do  them  posi¬ 
tive  injury,  by  encouraging  and  hardening  them  in  sin. 
If  a  father  forgave  a  disobedient  child  who  was  not  truly 


SALVATION 


95 


sorry,  the  child,  next  time  he  was  tempted  to  disobey, 
would  probably  say:  “Nothing  unpleasant  happened  be¬ 
fore  ;  my  father  at  once  forgave  me,  so  I  can  do  the  same 
thing  now.”  A  wise  father  would  refuse  to  forgive  and 
be  reconciled  until  the  child  had  shown  he  was  sorry  and 
had  promised  not  to  offend  again.  God  acts  in  the  same 
way. 

“Except  ye  repent,  ye  shall  all  likewise  perish”  (Luke 
xiii.  3). 

“Repent  ye  therefore,  and  turn  again,  that  your  sins 
may  be  blotted  out”  (Acts  iii.  19,  R.V.). 

(d)  Repentance,  in  one  sense,  is  the  work  of  God;  in 
another  sense,  it  is  the  work  of  man. 

i.  God  the  Holy  Spirit  convicts  of  sin,  prompting  and 

empowering  the  soul  to  turn  from  it  and  seek 
forgiveness.  Hence  repentance  is  said  to  be 
given  by  God. 

“Him  hath  God  exalted  with  His  right  hand  to  be  a 
Prince  and  Saviour,  for  to  give  repentance  to  Israel, 
and  forgiveness  of  sins”  (Acts  v.  31). 

“Despisest  thou  the  riches  of  His  goodness  and  forbear¬ 
ance  and  longsuffering ;  not  knowing  that  the  goodness 
of  God  leadeth  thee  to  repentance?”  (Romans  ii.  4). 

ii.  At  the  same  time,  man  is  responsible  for  respond¬ 

ing  or  not  responding  to  the  operations  of  the 
Holy  Spirit.  God  commands  sinners  to  repent, 
and  this  implies  that  they  are  able  to  do  so. 

(e)  The  Bible  says  a  great  deal  about  Repentance, 
thereby  showing  its  importance. 


i.  The  Bible  describes  repentance. 

“I  entreated  Thy  favor  with  my  whole  heart:  be  merci¬ 
ful  unto  me  according  to  Thy  word.  I  thought  on  my 
ways  and  turned  my  feet  unto  Thy  testimonies.  I  made 
haste,  and  delayed  not  to  keep  Thy  commandments” 
(Psalm  cxix.  58-60). 

ii.  The  Bible  records  the  prayers  of  penitents;  for  ex¬ 

ample,  those  of — 

David  (Psalm  li.),  the  Publican  (Luke  xviii.), 
and  Daniel,  on  behalf  of  his  people  (Daniel  ix.). 


96 


HANDBOOK  OF  DOCTRINE  [chap.  viii. 


iii.  The  Bible  gives  examples  of  true  penitents,  all  of 

whom  obtained  forgiveness.  Among  others 
are — 

King  Manasseh  (2  Chronicles  xxxiii.  11-13). 
The  people  of  Nineveh  (Jonah  iii.  5-10). 
The  Prodigal  Son  (Luke  xv.  17-21). 

The  Dying  Thief  (Luke  xxiii.  39-43). 

Peter  (Matthew  xxvi.  75). 

Saul  of  Tarsus  (Acts  ix.  6-11). 

iv.  The  Bible  shozvs  that  repentance  was  earnestly 

preached  by  the  Prophets,  by  John  the  Baptist, 
by  Jesus  Christ,  and  by  the  Apostles . 

2.  Faith  is  the  Second  and  Final  Condition  of 
Salvation. 

“Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved”  (Acts  xvi.  31). 

“By  grace  are  ye  saved  through  faith”  (Ephesians  ii.  8). 


(a)  Faith  is  belief  or  trust,  and  it  may  be  either  intel¬ 
lectual  faith  or  heart  faith. 

Intellectual  Faith  is  believing  something  with  the 
mind ;  heart  faith  is  the  act  of  trusting  someone.  The 
connection  between  the  two  may  be  illustrated  by  men’s 
faith  in  each  other.  For  example,  by  intellectual  faith  a 
sick  man  believes  that  the  doctor  will  cure  or  relieve  him ; 
by  heart  faith  he  trusts  or  commits  himself  to  the  doc¬ 
tor’s  treatment. 

(b)  Saving  Faith  is  that  act  of  personal  heart  trust  by 
which  the  sinner  commits  himself  to  God  and  accepts  as 
his  own  the  Salvation  which  God  freely  offers  him. 

i.  Saving  Faith  speaks  somewhat  as  follows:  “God 
has  promised  to  forgive  those  who  repent  and 
come  to  Him  through  Jesus  Christ.  I  repent  and 
come  to  Him,  trusting  only  to  the  Saviour’s 
Blood,  which  I  see  was  shed  for  my  sin.  I 
therefore  commit  myself  to  God  believing  that 
He  does  nozv  receive  and  forgive  me,  and  that 
the  Blood  does  now  wash  all  my  sins  away.” 

“Him  that  cometh  to  Me  I  will  in  no  wise  cast  out” 
(John  vi.  37). 

“If  we  confess  our  sins,  He  is  faithful  and  just  to  for¬ 
give  us  our  sins,  and  to  cleanse  us  from  all  unrighteous¬ 
ness”  (1  John  i.  9). 


SALVATION 


97 


ii.  Saving  Faith  is  present  faith.  The  sinner  believes 

that  God  saves  him  nozv — not  that  God  has  saved 
him,  or  that  God  will  save  him  at  some  future 
time. 

iii.  The  only  ground  or  foundation  of  Saving  Faith  is 

the  sacrifice  of  Christ.  Although  the  sinner  re¬ 
pents  and  believes  as  God  directs,  he  is  not  saved 
by  doing  this,  but  only  because  Christ  died  for 
him. 

(c)  A  measure  of  intellectual  faith  must  precede  Sav¬ 
ing  Faith.  That  is,  the  sinner  must  believe  that  there  is  a 
God  whom  he  ought  to  serve ;  that  he  is  a  sinner  deserving 
punishment;  and  that  Jesus  has  died  to  make  a  way  of 
deliverance  for  him. 

“He  that  cometh  to  God  must  believe  that  He  is.  and 
that  He  is  a  rewarder  of  them  that  diligently  seek  Him” 
(Hebrews  ad.  6). 

At  the  same  time,  it  is  possible  to  believe  with  the  mind 
all  that  the  Bible  says,  and  yet  to  lack  Saving  Faith,  as  is 
seen  by  the  fact  that  even  devils  possess  intellectual  faith. 

“Thou  believest  that  there  is  one  God:  thou  doest  well: 
the  devils  also  believe,  and  tremble”  (James  ii.  19). 

(d)  Faith  is  closely  connected  with  Repentance. 

i.  A  measure  of  intellectual  faith  must  precede — not 

only  Saving  Faith,  it  must  also  precede  Repent¬ 
ance.  Then  true  Repentance  leads  naturally  to 
Saving  Faith;  in  fact,  Saving  Faith  is  impossible 
without  it.  No  sinner  could  believe  that  God 
forgives  and  smiles  upon  him  while  unwilling  to 
forsake  that  upon  which  God  frowns.  Insincere 
repentance  is  the  reason  why  many  cannot  exer¬ 
cise  Saving  Faith. 

ii.  The  Bible  frequently  speaks  of  faith — believing 

on  Jesus — as  the  condition  of  Salvation,  simply 
because  Saving  Faith  presupposes  and  is  im¬ 
possible  without  Repentance.  To  say  that  “the 
upper  flight  of  stairs  leads  to  the  top  of  the 
house,”  implies  the  need  for  ascending  the 
lower  flight;  just  so  the  statement  “He  that 
believeth  on  the  Son  hath  everlasting  life”  (John 


98 


HANDBOOK  OF  DOCTRINE  [chap.viii 


iii.  36)^  implies  the  need  for  Repentance  as  well 
as  the  need  for  Saving  Faith. 

iii.  It  is  a  mistake  to  say  “only  believe”  to  unrepent¬ 
ant  sinners,  because  they  do  not  always  under¬ 
stand  that  Repentance  must  come  before  Saving 
Faith.  The  jailer  was  already  truly  repentant 
when  Paul  and  Silas  said  to  him:  “Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved” 
(Acts  xvi.  31). 

(e)  Faith  is  possible  to  all,  and  people  are  mistaken 
who  say  that  they  cannot  believe.  This  may  be  proved 
as  follows : — 

i.  The  Bible  represents  faith  as  the  gift  of  God. 

That  is,  God  gives  to  all  the  power  to  believe, 
although  the  act  of  believing  is  man’s  own;  just 
as  the  power  to  walk  is  God’s  gift,  though  walk¬ 
ing  is  man’s  own  act. 

“By  grace  are  ye  saved  through  faith;  and  that  not 
of  yourselves:  it  is  the  gift  of  God”  (Ephesians  U.  8). 
“Unto  you  it  is  given  in  the  behalf  of  Christ,  not  only 
to  believe  on  Him,  but  also  to  suffer  for  His  sake” 
(Philippians  i.  29). 

ii.  The  Bible  pronounces  condemnation  upon  those 

who  do  not  believe,  and  God  would  never  con¬ 
demn  anyone  for  not  doing  what  is  impossible. 

“He  that  believeth  not  is  condemned  already,  because 
he  hath  not  believed  in  the  name  of  the  only  begotten 
Son  of  God”  (John  iii.  18). 

iii.  Men  continually  exercise  faith  in  one  another  with 

regard  to  everyday  affairs.  We  eat  bread  in 
faith  that  the  baker  has  made  it  wholesome ;  we 
travel  by  train  in  faith  that  the  engine-driver 
will  take  us  safely ;  we  sit  on  chairs  in  faith  that 
they  have  been  made  strong  enough  to  bear  our 
weight.  Just  so,  it  is  evident  that  we  can  exer¬ 
cise  faith  in  God. 


SALVATION 


99 


Section  III.— THE  BENEFITS  INCLUDED  IN 

SALVATION 

1.  The  Forgiveness  of  Sins  is  the  first  great  blessing 
included  in  Salvation.  It  is  also  called  Justification. 

“Justification”  in  the  Bible  means  the  same  as  “ for¬ 
giveness .” 

“Be  it  known  unto  yon,  therefore,  men  and  brethren, 
that  through  this  man  is  preached  unto  you  the  for¬ 
giveness  of  sins :  and  by  Him  all  that  believe  are  justi¬ 
fied  from  all  things,  from  which  ye  could  not  be  justi¬ 
fied  by  the  law  of  Moses”  (Acts  xiii.  38,  39). 

(a)  The  Forgiveness  of  Sins,  or  Justification ,  is  that 
act  of  grace  whereby  God  pardons  the  sinner  and  re¬ 
ceives  him  into  His  favor. 

i.  God  forgives  or  justifies  a  sinner  all  at  once.  It 

could  not  be  otherwise.  The  nature  of  the  act 
does  not  admit  of  degree.  A  thorough  repent¬ 
ance  brings  complete  forgiveness.  The  story  of 
the  Prodigal  Son  illustrates  this  (see  Luke  xv.). 

“I,  even  I,  am  He  that  blotteth  out  thy  transgressions 
for  Mine  own  sake,  and  will  not  remember  thy  sins” 
(Isaiah  xliii.  25). 

ii.  The  ground  or  reason  of  a  sinner’s  forgiveness 

is  the  love  of  God  as  shown  in  the  sacrifice  of 
Christ.  Forgiveness  can  never  be  merited  by 
good  deeds  or  by  religious  observances. 

“In  whom  we  have  redemption  through  His  blood,  the 
forgiveness  of  sins,  according  to  the  riches  of  His 
grace”  (Ephesians  i.  7). 

iii.  Forgiveness  deals  only  with  past  sins. 

“Christ  Jesus :  whom  God  hath  set  forth  to  be  a  propi¬ 
tiation  through  faith  in  His  blood,  to  declare  His 
righteousness  for  the  remission  of  sins  that  are  past” 
(Romans  iii.  24,  25). 

iv.  Forgiveness  can  be  granted  only  by  God.  Sin  is 

an  offense  against  God,  a  breaking  of  God’s  law 
(see  Chapter  V,  Section  IV,  paragraph  1  (b)  )  ; 
hence  none  but  He  can  forgive. 

“Who  can  forgive  sins  but  God  only?”  (Mark  ii.  7). 


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HANDBOOK  OF  DOCTRINE  [chap.viii 


(b)  “Justification”  and  “ justify ”  are  zvords  associated 
with  courts  of  lazv;  they  picture  God  as  Righteous  Judge. 

“Justify”  (as  thus  used)  means  to  make  or  declare 
just  (that  is,  righteous)  in  the  sight  of  the  law.  An 
accused  person  is  justified  when  declared  by  the  judge 
righteous  in  the  sight  of  earthly  law;  a  sinner  is  justified 
when  declared  by  God  righteous  in  the  sight  of  divine 
law.  But  legal  (law  court)  and  Salvation  justification 
differ  from  each  other  with  regard  both  to  the  kind  of 
person  justified  and  to  the  way  in  which  justification  is 
brought  about. 

i.  In  a  court  of  law  justification  takes  place,  by  law, 

as  an  act  of  justice  to  the  innocent.  That  is,  the 
accused  person  pleads  innocence,  is  proved  inno¬ 
cent,  and  is  justified  by  being  pronounced  inno¬ 
cent  and  acquitted. 

ii.  In  the  Salvation  of  the  sinner  justification  takes 

place,  quite  undeserved,  as  an  act  of  mercy  to 
the  guilty.  That  is,  the  accused  person  is  proved 
guilty  by  the  Bible,  by  his  own  conscience,  and 
by  the  conviction  of  the  Holy  Spirit.  He  openly 
confesses  his  guilt,  and  is  justified  by  being 
pardoned. 

(c)  The  zvord  “ justification ”  is  appropriately  used  for 
the  forgiveness  of  a  sinner  because  it  indicates  the  prin¬ 
ciples  upon  which  pardon  is  granted.  By  law  alone  no 
mercy  can  be  shown  to  the  guilty ;  he  must  be  punished. 
But  in  virtue  of  Christ’s  sacrifice,  God,  as  Righteous 
Judge,  does  justice  to  that  sacrifice,  by  pardoning,  in 
mercy,  the  believing  penitent. 

“To  declare,  I  say,  at  this  time  His  righteousness : 
that  He  might  be  just,  and  the  justifier  of  him  which 
believeth  in  Jesus”  (Romans  iii.  26). 

“If  we  confess  our  sins.  He  is  faithful  and  just  to  for¬ 
give  us  our  sins,  and  to  cleanse  us  from  all  un¬ 
righteousness”  (1  John  i.  9). 

(d)  The  great  blessing  called  forgiveness,  or  justifi¬ 
cation,  is  also  spoken  of  in  the  Bible  as — 

i.  Pardon. 

“Ret  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts;  and  let  him  return  unto  the  Rord, 
and  He  will  have  mercy  upon  him;  and  to  our  God, 
for  He  will  abundantly  pardon”  (Isaiah  Iv.  7). 


SALVATION 


101 


ii.  Remission  of  sins. 

“This  is  My  blood  of  the  new  testament,  which  is  shed 
for  many  for  the  remission  of  sins"  (Matthew  xxvi.  28). 

(e)  Being  justified  or  forgiven,  means  that  the  sinner 
is  regarded  and  treated  as  righteous;  consequently — 

i.  He  is  free  from  the  condemnation  of  the  law.  His 

sense  of  guilt  is  gone,  and  he  is  no  longer  ex¬ 
posed  to  punishment. 

“There  is  therefore  now  no  condemnation  to  them  which 
are  in  Christ  Jesus”  (Romans  viii.  1). 

“He  that  .  .  .  believeth  .  .  .  shall  not  come  into  con¬ 
demnation;  but  is  passed  from  death  unto  life”  (John  v. 
24). 

ii.  He  enjoys  God's  favor. 

“Now  in  Christ  Jesus  ye  that  once  were  far  off  are 
made  nigh  in  the  blood  of  Christ”  (Ephesians  ii.  IS, 
R.V.). 

“Being’  justified  by  faith,  we  have  peace  with  God 
through  our  Lord  Jesus  Christ”  (Romans  v.  1). 
“Though  Thou  wast  angry  with  me,  Thine  anger  is 
turned  away,  and  Thou  comfortedst  me”  (Isaiah  xii.  1). 

(f)  Forgiveness  deals  with  sin  as  it  affects  our  rela¬ 
tionship  to  God,  but  does  not  make  the  past  as  though  it 
had  never  been  or  undo  its  natural  consequences.  For 
example : — 

i.  Earthly  blessings  lost  through  sin,  such  as  health, 

money,  friends,  reputation,  are  not  restored  by 
forgiveness.  They  may,  however,  often  be  re¬ 
gained,  either  wholly,  or  in  part,  by  continued 
right-doing  after  forgiveness. 

ii.  The  sorrowful  consequences  of  sin  in  the  lives  of 

others  still  remain,  even  after  the  wrongdoer  is 
forgiven. 

iii.  Evil  habits  and  other  consequences  of  sin  in  the 

disposition  are  overcome,  not  by  forgiveness, 
but  in  conversion  (see  paragraph  2  of  this  Sec - 
tion)  by  the  help  of  the  Holy  Spirit. 

2.  Conversion,  or  Regeneration,  is  that  great 
change  which  God  the  Holy  Spirit  works  in  the  heart  of  a 
penitent  sinner  at  the  same  time  that  He  forgives  his 
sins. 

(a)  Conversion  is  of  the  nature  of  a  nezv  birth;  it  is 
the  beginning  of  a  new  spiritual  life,  the  soul  starting  life 
afresh,  with  everything  new.  That  is: — 

The  converted  soul  receives  from  the  Holy  Spirit  new 


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HANDBOOK  OF  DOCTRINE  [chap.viii 


power  to  do  right,  instead  of  being  under  the  power  of 
sin  as  formerly. 

The  love  of  God  and  goodness  replaces  his  former  love 
of  sin. 

The  ruling  purpose  of  his  life  is  henceforth  the  pleas- 
ing  of  God  instead  of,  as  hitherto,  the  pleasing  of  self 
( see  Chapter  V,  Section  IV,  paragraph  6). 

He  is  brought  into  a  new  spiritual  world  and  has  a 
new  spiritual  force  within  him.  He  has  new  desires  and 
relationships,  lives  on  new  spiritual  food ;  does  new  spirit¬ 
ual  work;  has  new  companions ;  is  bound  for  a  new  spirit¬ 
ual  home.  In  short,  he  is  “a  new  creature.” 

“Like  as  Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should  walk  in 
newness  of  life”  (Romans  vi.  4). 

(h)  The  Bible  makes  clear  that  the  inward  change 
wrought  at  Salvation  is  very  great  and  definite,  by  de¬ 
scribing  it  as — 

i.  Conversion,  or  turning  right  round. 

“Except  ye  be  converted,  and  become  as  little  children, 
ye  shall  not  enter  the  kingdom  of  heaven”  (Matthew 
xviii.  3). 

ii.  Regeneration,  that  is,  being  made  anew,  or  re-cre¬ 

ated. 

“According  to  His  mercy  He  saved  us,  by  the  washing 
of  regeneration,  and  renewing  of  the  Holy  Ghost” 
(Titus  iii.  5). 

iii.  Being  ((born  again.” 

“Except  a  man  be  born  again  ('anew,’  R.V.),  he  eannot 
see  the  kingdom  of  God”  (John  iii.  3). 

“Being  born  again,  not  of  corruptible  seed,  but  of  incor¬ 
ruptible,  by  the  word  of  God”  (1  Peter  L  23). 

iv.  Becoming  “ a  new  creature.” 

“If  any  man  be  in  Christ,  he  is  a  new  creature:  old 
things  are  passed  away;  behold,  all  things  are  become 
new”  (2  Corinthians  v.  17). 

“In  Christ  Jesus  neither  circumcision  availeth  anything, 
nor  uncircumcision,  but  a  new  creature”  (Galatians  vi. 
15). 

v.  Having  i( passed  from  death  unto  life,”  or  a  spirit¬ 
ual  resurrection. 

“He  that  .  .  .  believeth  .  .  .  shall  not  come  into  con¬ 
demnation,  but  is  passed  from  death  unto  life”  (John  v. 
24). 

“We  know  that  we  have  passed  from  death  unto  life” 
(1  John  iii.  14). 


SALVATION 


103 


“Yon  hath  he  quickened,  who  were  dead  in  trespasses 
and  sins"  (Ephesians  ii.  1). 

(c)  Regeneration  is  needed  because  man’s  heart  is 
naturally  depraved  (see  Chapter  V,  Section  IV,  paragraph 
2  (a);  hence, 

i.  Without  regeneration  man  is  unable  to  keep  God's 

laws . 

“The  carnal  mind  is  enmity  against  God:  .  .  .  they  that 
are  in  the  flesh  can  not  please  God”  (Romans  viii.  7,  8). 
“I  know  that  in  me  (that  is,  in  my  flesh),  dwelleth  no 
good  thing:  for  to  will  is  present  with  me;  but  how  to 
perform  that  which  is  good  I  find  not”  (Romans  vii.  18). 

ii.  Without  regeneration  man  is  unfit  for  Heaven. 

Nothing  unholy  can  enter  there,  but  even  if  the 
unconverted  could  be  admitted,  they  would  be 
so  out  of  harmony  with  the  holy  purposes  of  the 
place,  and  with  the  holy  beings  found  there,  that 
they  would  experience  no  enjoyment. 

“Verily,  verily,  I  say  unto  thee.  Except  a  man  be  born 
of  water  and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God”  (John  iii.  5). 

“There  shall  in  no  wise  enter  into  it  anything  that  de- 
flleth”  (Revelation  xxi.  27). 

(d)  Regeneration  differs  from  justification  in  certain 
important  respects : — 

Justification  is  pardon  of  sin;  regeneration  is  a  change 
of  nature. 

Justification  is  work  done  for  us;  regeneration  is  a 
work  done  within  us. 

Justification  is  a  change  of  relationship,  when  from 
being  rebels  against  God,  we  become  His  friends ;  regen¬ 
eration  is  a  change  of  character,  by  which  we  are  made 
once  more  in  goodness  and  truth  and  love  after  the  like¬ 
ness  of  God. 

(e)  The  Bible  teaches  that  certain  results  will  be  seen 
in  the  lives  of  the  truly  converted;  that  is : — 

i.  Converted  people  have  victory  over  the  world. 
(“The  world”  here  means  the  spirit  which  ani¬ 
mates  the  ungodly.)  Their  spirit,  together  with 
their  aims,  loves,  enjoyments,  and  all  else  about 
them,  is  directly  opposite  to  that  of  the  world, 
and  by  the  power  of  God  they  overcome  the 
worldly  influences  by  which  they  are  surrounded. 


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HANDBOOK  OF  DOCTRINE 


[chap.  VIII 


“Whatsoever  is  born  of  God  overcometh  the  world*'  (1 
John  v.  4). 

“Know  ye  not  that  the  friendship  of  the  world  is  enmity 
with  God?  Whosoever  therefore  will  be  a  friend  of  the 
world  is  the  enemy  of  God”  (James  iv.  4). 


ii.  Converted  people  avoid  and  have  power  over  sin. 
They  hate  and  shun  sin.  They  do  not  willingly 
commit  sin,  and  receive  power  from  the  Holy 
Spirit  to  conquer — as  long  as  they  are  obedient. 
Should  they  unintentionally  fall  into  sin  they  do 
not  continue  doing  wrong,  but  sincerely  repent, 
earnestly  seeking  forgiveness  and  strength  to 
obtain  future  victory. 

“Whosoever  is  born  of  God  doth  not  commit  sin;  for 
His  seed  remaineth  in  him,  and  he  cannot  sin,  becanse 
he  is  born  of  God”  (1  John  iii.  9). 

“Sin  shall  not  have  dominion  over  you;  for  ye  are  not 
nnder  the  law,  but  under  grace”  (Romans  vi.  14). 
“Whosoever  abideth  in  Him  sinneth  not;  whosoever 
sinneth  hath  not  seen  Him,  neither  known  Him”  (1  John 
iii.  6). 

iii.  Converted  people  love  God  and  others.  It  soon 

becomes  manifest  that  the  ruling  principle  of  the 
life  has  been  changed  from  selfishness  to  love 
(see  Chapter  V ,  Section  IV,  paragraph  6  (c)  ). 

“We  love  Him.  because  He  first  loved  us”  (1  John  iv. 
19). 

“We  know  that  we  have  passed  from  death  unto  life, 
because  we  love  the  brethren”  (1  John  iii.  14). 

“The  love  of  God  hath  been  shed  abroad  in  our  hearts 
through  the  Holy  Spirit  which  was  given  unto  us” 
(Romans  v.  5,  R.V.). 

l  ; 

iv.  Converted  people  act  righteously.  They  delight  to 

do  God’s  will,  to  promote  His  glory,  and  hence 
are  eager  to  serve  and  bless  others  to  the  utmost. 

“He  that  doeth  righteousness  is  righteous,  even  as  He  is 
righteous”  (1  John  iii.  7). 

(f)  The  change  effected  in  Regeneration  is  incomplete, 

for  there  are  still  left  in  the  soul  old  evil  tendencies ;  hence 
the  need  for  Entire  Sanctification  (see  Chapter  X). 

3.  Adoption  is  that  act  by  which  God  receives  into 
His  family  the  pardoned  and  regenerated  sinner  and 
makes  him  His  own  child. 


SALVATION 


105 


“God  sent  forth  His  Son  ...  to  redeem  them  that  were 
under  the  law,  that  we  might  receive  the  adoption  of 
sons”  (Galatians  iv.  4,  5). 

“Having  predestinated  us  unto  the  adoption  of  children” 
(Ephesians  i.  6). 

“Ye  have  received  the  Spirit  of  adoption,  whereby  we 
cry,  Abba,  Father”  (Homans  viii.  15). 


(a)  In  one  sense  all  men  are  sons  of  God,  and  He  is 
their  Father  (see  Chapter  III,  Section  III,  paragraph  8 
(a)  ii. ) .  This  Natural  Sonship  was  referred  to  by  Paul 
when  he  said:  “We  are  .  .  .  His  offspring”  Acts 
xvii.  28).  But  Spiritual  Sonship  is  a  far  higher  relation¬ 
ship,  experienced  only  by  those  who  are  truly  born  again. 

“As  many  as  received  Him,  to  them  gave  He  power  to 
become  the  sons  of  God,  even  to  them  that  believe  on 
His  name”  (John  i.  12). 

“Love  your  enemies,  .  .  .  that  ye  may  be  the  children 
of  your  Father  which  is  in  heaven”  (Matthew  v.  44,  45) 
“Beloved,  now  are  we  the  sons  of  God”  (1  John  iii.  2). 


(h)  In  some  countries  adoption  is  common.  Accord¬ 
ing  to  Roman  law,  which  Paul  had  in  mind  when  he 
wrote,  an  adopted  son  was  severed  from  all  connection 
with  his  natural  father;  he  took  his  adopted  father’s 
name  and  rank  and  became  his  heir,  just  as  though  born 
in  the  family.  Sometimes  a  rich  man  thus  adopted  a 
poor  child  or  even  a  slave.  This  illustrates  the  great 
benefit  which  God,  by  adoption,  confers  upon  those  who 
were  formerly  the  slaves  of  sin. 

4.  The  Three  Experiences — Forgiveness,  Conver¬ 
sion,  and  Adoption,  are  all  Essential  Parts  of  Sal¬ 
vation — the  great  turning-point  in  man’s  spiritual  life. 

(a)  They  all  take  place  as  soon  as  saving  faith  is  exer¬ 
cised. 

(b)  Each  of  these  experiences  presents  God  to  us  in  a 
different  aspect: — 

i.  Pardon  shows  Him  as  a  Sovereign  or  King  who 

forgives  the  past  violation  of  His  law,  while 
justification  leads  us  to  think  of  Him  as  a  right¬ 
eous  yet  merciful  Judge. 

ii.  Conversion  or  Regeneration  shows  Him  as  the 

Creator  or  Life-giver,  for  conversion  is  a  new 
creation. 


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HANDBOOK  OF  DOCTRINE  [chap.vui 


iii.  Adoption  shows  Him  as  a  loving  Father ,  who  ad¬ 
mits  returning  prodigals  into  His  family,  and 
restores  to  them  the  privileges  of  sonship. 

(c)  Forgiveness  and  adoption  are  works  done  for  us; 
conversion  is  work  done  within  us. 

(d)  Although  there  are  good  reasons  for  employing 
“justification,”  “regeneration,”  and  similar  terms  in  con¬ 
nection  with  doctrine,  it  is  wise,  when  speaking  to  the 
people,  to  use,  as  far  as  possible,  words  which  everybody 
understands,  such  as  “forgiveness,”  “pardon,”  “conver¬ 
sion.” 

Section  IV. — ASSURANCE  OF  SALVATION 

1.  Assurance  of  Salvation  is  the  personal  knowl¬ 
edge  or  consciousness  of  forgiveness  and  acceptance 
which  God  Himself  gives  to  the  converted  soul. 

2.  There  are  Many  Reasons  for  believing  that 
God  does  thus  assure  His  People  of  their  Salvation. 

(a)  The  general  experience  of  saved  people  is  that 
they  know  it.  Multitudes  confidently  testify  that  they  are 
saved. 

(h)  It  seems  probable  that  God  would  assure  His 
people  of  their  Salvation,  since — 

i.  Assurance  is  necessary  to  their  joy  and  happiness, 

which  would  be  impossible  were  they  in  suspense 
or  anxiety  about  their  acceptance  with  God. 

“I  will  rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my 
salvation”  (Habakkuk  iii.  18). 

ii.  Assurance  is  necessary  to  their  liberty. 

“Stand  fast  therefore  in  the  liberty  wherewith  Christ 
hath  made  us  free”  (Galatians  v.  1). 

“Ye  have  not  received  the  spirit  of  bondage  again  to 
fear,  hut  ye  have  received  the  Spirit  of  adoption” 
(Romans  viii.  15). 

iii.  Assurance  is  necessary  to  their  praising  God  for 

Salvation. 

“In  that  day  thon  shalt  say,  O  Lord,  X  will  praise  Thee: 
though  Thou  wast  angry  with  me.  Thine  anger  is  turned 
away,  and  Thon  eomfortedst  me”  (Isaiah  xii,  X). 


SALVATION 


107 


(c)  The  whole  Bible,  and  the  New  Testament  espe¬ 
cially,  teaches  that  God's  people  ought  to  know  they  are 
saved. 

“He  that  believeth  on  the  Son  of  God  hath  the  witness  in 
himself'  (1  John  v.  10). 

“Examine  yourselves,  whether  ye  be  in  the  faith;  prove 
your  own  selves.  Know  ye  not  your  own  selves,  how 
that  Jesus  Christ  is  in  you,  except  you  be  reprobates?” 
(2  Corinthians  xiii.  5). 

“Hereby  we  know  that  we  are  of  the  truth,  and  shall 
assure  our  hearts  before  Him”  (1  John  iii.  19). 

(d)  Common  sense  says  that  so  great  a  change  could 
not  take  place  without  a  person  knowing  it. 

3.  The  Bible  teaches  that  there  are  Two  Wit¬ 
nesses  to  Man's  Salvation  : — 

“The  Spirit  Himself  beareth  witness  with  our  spirit  that 
we  are  children  of  God”  (Romans  viii.  16,  R.V.). 

(a)  The  first  witness  is  the  Holy  Spirit,  who  con¬ 
vinces,  not  only  of  “sin,”  but  of  “righteousness”  (John 
xvi.  8).  He  reveals  directly  to  the  person’s  own  heart 
the  fact  of  his  forgiveness  and  acceptance,  usually  as  soon 
as  he  exercises  saving  faith.  This  revelation  can  never  be 
apprehended  by  the  senses,  and  without  this  no  one  can  be 
sure  of  Salvation.  Occasionally  faith  may  be  tested  for 
a  time,  but  the  soul  which  still  trusts  and  obeys  will  not 
need  to  wait  long. 

“Because  ye  are  sons,  God  hath  sent  forth  the  Spirit 
of  His  Son  into  your  hearts,  crying,  Abba,  Father” 
(Galatians  iv.  6). 

(b)  The  other  witness  is  the  man's  ozvn  spirit  or  con¬ 
science,  which  confirms  the  witness  of  the  Spirit  by  telling 
him  that — 

i.  He  sincerely  repented  and  believed,  thus  fulfilling 

God’s  required  conditions. 

ii.  God  saved  him  at  a  certain  time  and  place. 

iii.  A  great  change  such  as  only  God  could  make  has 

taken  place.  His  heart  is  changed ;  he  loves  what 
he  once  hated,  and  hates  what  he  once  loved. 
His  life  is  changed ;  he  walks,  talks,  prays,  fights, 
like  a  saved  man,  and  hence  has  “a  conscience 
void  of  offense.” 


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[CHAP.  VIII 


4.  The  Witness  of  the  Spirit  to  Man's  Salvation 

IS  CONTINUOUS  AS  LONG  AS  HE  OBEYS  AND  TRUSTS  THE 

Saviour. 

(a)  It  is  obtained  and  retained — not  by  looking  for  or 
relying  upon  the  comforting  feeling  of  assurance,  but  by 
trusting  Jesus.  Salvation  is  by  faith,  not  feeling. 

(b)  It  is  clear  or  otherwise  according  as  the  soul  is 
prayerful,  faithful  to  duty,  and  earnest  in  service. 

(c)  It  is  lost  by  wilful  sin,  or  by  persistent  refusal  to 
follow  the  Spirit’s  leading. 

(d)  It  may  be  obscured  in  certain  forms  of  illness,  or 
in  fierce  temptation,  but  the  soul  which,  at  such  times, 
cleaves  to  the  Saviour  and  to  duty  will  not  even  then  be 
forsaken. 

5.  Some  Sincere  Followers  of  God  have  no  Assur¬ 
ance  of  Salvation,  owing  to  the  fact  that  they  are  not 
really  saved.  Sometimes  the  reason  is  that  they  have  never 
yet  understood  that  they  can  be  truly  saved  and  know  it, 
and  as  soon  as  they  do  they  will  seek  and  find  the  experi¬ 
ence.  In  other  cases  they  have  not  fully  complied  with 
God’s  conditions ;  when  they  do  they  will  have  the  joy  and 
witness  and  power  which  Salvation  brings. 

Section  V. — THE  HEATHEN  AND  SALVATION 

1.  Exactly  in  what  way  those  who  have  never 
heard  of  Christ  will  finally  be  benefited  by  His  sacrifice, 
is  a  subject  concerning  which  we  know  very  little,  but  we 
CAN  SAFELY  LEAVE  THEM  TO  THE  MERCY  OF  GOD. 

2.  The  Bible  teaches  concerning  the  Heathen, 
that — 

(a)  All  have  a  measure  of  light  for  which  they  are 
responsible  (see  Chapter  II,  Section  II,  paragraph  4). 

“That  was  the  true  Light,  which  lighteth  every  man  that 
cometh  into  the  world”  (John  i.  9). 

(b)  They  will  be  dealt  with  according  to  the  light  they 
possess.  That  is,  those  who  know  nothing  of  Christ  or  of 
Bible  teaching  will  be  judged  by  “the  law  written  in  their 
hearts”  (Romans  ii.  15). 

“Who  will  render  to  every  man  according  to  his  deeds: 
.  .  .  tor  there  is  no  respect  of  persons  with  Ood.  For 


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Salvation 

as  many  as  have  sinned  without  law  shall  also  perish 
without  law:  and  as  many  as  have  sinned  in  the  law 
shall  be  judged  by  the  law”  (Romans  11.  6,  11,  12). 

(c)  Those  who  act  up  to  the  light  they  have  will  be 
accepted  by  God.  That  is,  obeying  the  light  is  the  con¬ 
dition  of  their  Salvation,  just  as  faith  in  Jesus  is  the  con¬ 
dition  of  ours.  But  in  both  cases  the  ground  or  reason 
of  acceptance  is — not  man’s  obedience  or  faith,  as  the 
case  may  be,  but  the  atoning  sacrifice  of  Christ. 

“Peter  .  .  .  said.  Of  a  truth  I  perceive  that  God  Is  no 
respecter  of  persons:  but  in  every  nation  he  that  feareth 
Him,  and  worketh  righteousness,  is  accepted  with  Him” 
(Acts  x.  34,  35). 

With  regard  to  the  statement,  “He  that  belie veth  not 
shall  be  damned”  (Mark  xvi.  16),  it  is  clear  from  the  con¬ 
text  that  this  applies  only  to  those  who  have  heard  the 
Gospel. 

3.  It  is  our  Solemn  Duty  to  take  Salvation  to 
the  Heathen  as  quickly  as  possible. 

(a)  Love  and  devotion  to  the  Saviour  should  prompt 
us  to  obey  His  definite  commands  with  regard  to  this. 

“Go  ye  into  all  the  world,  and  preach  the  Gospel  to 
every  creature”  (Mark  xvi.  15). 

“Go  ye  therefore,  and  make  disciples  of  all  the  nations” 
(Matthew  xxviii.  19,  R.V.). 

“Ye  shall  be  witnesses  unto  Me  .  .  .  unto  the  uttermost 
part  of  the  earth”  (Acts  i.  8). 

(b)  Though  the  responsibility,  guilt,  and  danger  of 
the  heathen  are  according  to  their  light,  they  are  much 
less  favorably  placed  than  those  who  have  the  Gospel. 
Their  light  is,  at  best,  very  dim,  and  experience  shows 
that  comparatively  few  obey  it.  Multitudes  are  in  con¬ 
stant  misery  through  the  bondage  of  false  notions, 
groundless  fears,  and  superstitious  customs.  True  knowl¬ 
edge  of  Jesus  Christ  brings  many  benefits  besides  deliver¬ 
ance  from  future  punishment ;  hence  His  followers  should 
hasten,  in  His  spirit  of  compassion,  to  take  the  tidings  of 
His  love  to  those  still  in  darkness. 


CHAPTER  IX 

THE  SPIRITUAL  LIFE 


Sec.  I. — Development  of  |  Sec.  II. — Backsliding. 
Religion.  ! 


“We  believe  that  the  Scriptures  teach  that  not 
only  does  continuance  in  the  favor  of  God  depend 
upon  continued  faith  in,  and  obedience  to,  Christ, 
but  that  it  is  possible  for  those  who  have  been 
truly  converted  to  fall  away  and  be  eternally  lost.” 


Section  I.— DEVELOPMENT  OF  RELIGION 

I.  Saved  People  are  kept  by  God,  just  as  truly  as  they 
were  saved  by  Him.  The  Bible  declares  that  He  is 

BOTH  ABLE  AND  WILLING  TO  KEEP  THEM  FAITHFUL  TO  THE 

end,  no  matter  how  great  their  difficulties  or  temptations. 

“The  L.ord  is  faithful,  who  shall  gtabligh  you,  and  keep 
you  from  evil”  (2  Thess.  iii.  3). 

“Now  unto  Him  that  is  able  to  keep  you  from  falling, 
and  to  present  you  faultless  before  the  presence  of  His 
glory  with  exceeding  joy”  (Jude  24). 

“God  ig  faithful,  who  will  not  guffer  you  to  be  tempted 
above  that  ye  are  able,  but  will  with  the  temptation 
also  make  a  way  of  egcape,  that  ye  may  be  able  to  bear 
it”  (1  Corinthians  x.  13). 


2.  God  keeps  His  People  conditionally;  that  is, 
they  must  do  their  part  if  He  is  to  do  His.  The  Con¬ 
ditions  OF  CONTINUING  IN  THE  FAVOR  OF  GOD  ARE 
Obedience  and  Faith. 

In  repentance  a  man  determines  to  obey  God ;  in 
obedience  he  carries  out  that  determination.  By  saving 
faith  a  man  trusts  God  to  save  him ;  by  continued  faith  he 
trusts  God  to  keep  him.  Thus  a  shipwrecked  man,  at  the 
bidding  of  the  lifeboat  captain,  leaves  all  hindrances  (like 
the  sinner  repenting)  and  trusts  himself  to  the  lifeboat, 


THE  SPIRITUAL  LIFE 


111 


thereby  being  saved  from  drowning.  He  must,  however, 
continue  to  obey  and  trust  the  captain,  if  he  is  to  remain 
in  safety  and  finally  be  landed  on  shore. 

3.  The  Bible  makes  it  clear  that  Obedience  is  a 
Condition  of  enjoying  God's  Favor. 

“Obey  My  voice,  and  I  will  be  your  God,  and  ye  shall 
be  My  people:  and  walk  ye  in  all  the  ways  that  I  have 
commanded  yon,  that  it  may  be  well  unto  you”  (Jere¬ 
miah  vii.  23). 

“The  Holy  Ghost,  whom  God  hath  given  to  them  that 
obey  Him”  (Acts  v.  32). 

“He  [Jesus]  became  the  author  of  eternal  salvation  to 
all  them  that  obey  Him”  (Hebrews  v.  9). 

“Ye  are  My  friends,  if  ye  do  whatsoever  I  command 
you”  (John  xv.  14). 


(a)  Conversion  brings  both  desire  and  power  to  obey 
God.  Pleasing  God  is  the  ruling  purpose  of  the  converted 
soul;  love  to  God  makes  him  want  to  obey  God’s  com¬ 
mands,  and  the  Holy  Spirit  empowers  him  to  do  what 
before  would  have  been  impossible  (see  Chapter  VIII, 
Section  III,  paragraph  2  (a)  ).  Obedience  becomes  to 
him  a  joy,  not  a  hard,  impossible  duty,  and  like  the 
Psalmist  he  says — 

“I  delight  to  do  Thy  will,  O  my  God”  (Psalm  xl.  8). 


(b)  Obeying  God  means  keeping  God's  law;  that  is, 
God’s  will  as  made  known  to  us. 

i.  God’s  law  includes,  of  course,  the  “Ten  Command¬ 

ments”  as  well  as  other  commands  given  in  the 
Bible.  Christ  summed  up  the  whole  into  two 
great  love-commands,  namely:  (1)  To  love  God 
supremely,  (2)  To  love  one’s  neighbor  as  one¬ 
self  (see  Matthew  xxii.  35-39). 

ii.  The  Bible  shows  that  one  of  the  purposes  of 

Christ’s  death  was  to  enable  men  to  keep  God’s 
law. 

“God  sending  His  own  Son  in  the  likeness  of  sinful 
flesh,  and  for  sin,  condemned  sin  in  the  flesh:  that  the 
righteousness  of  the  law  might  be  fulfilled  in  us,  who 
walk  not  after  the  flesh,  but  after  the  Spirit”  (Romans 
viii.  3,  4). 

“This  is  the  love  of  God,  that  we  keep  His  command¬ 
ments,  and  His  commandments  are  not  grievous”  (1 
John  v.  3). 


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[chap.  IX 


iii.  Being  “dead  to  the  law”  (Romans  vii.  4),  “free 

from  the  law”  (Romans  viii.  2),  or  “not  under 
the  law”  (Galatians  v.  18),  does  not  mean  free 
from  obligation  to  obey  God’s  law,  but,  in  virtue 
of  Christ’s  death,  free  from  condemnation  for 
having  broken  God’s  law,  and  free  from  the 
bondage  of  sin  and  spiritual  death  which  ren¬ 
dered  the  soul  unable  to  keep  that  law.  The 
Holy  Spirit,  by  creating  within  the  saved  man 
eagerness  and  power  to  obey  God,  makes  God’s 
will  for  him  the  “perfect  law  of  liberty”  (James 

i.  25).  Thus  Salvation  means — not  freedom  to 
disregard  God's  law,  but  free,  loving  obedience 
to  His  outward  law,  because  of  the  higher  law 
of  love  implanted  in  the  heart  according  to  God’s 
promise — “I  will  put  My  laws  into  their  mind, 
and  write  them  in  their  hearts”  (Hebrews  viii. 
10). 

iv.  God’s  commands  are  never  arbitrary;  they  are 

always  given  for  man’s  good,  to  protect  him 
from  danger  or  to  bring  to  him  benefit. 

“What  doth  the  !Lord  thy  God  require  of  thee,  but  .  .  . 
to  keep  the  commandments  of  the  X<ord  and  His  statutes, 
which  I  command  thee  this  day  for  thy  good?"  (Deu¬ 
teronomy  x.  12,  13). 

(c)  In  obeying  God,  it  should  be  understood  that 
God's  will  may  be  made  known  in  various  ways. 
Thus : — 

i.  The  Holy  Spirit  often  speaks  directly  to  the  heart, 

prompting  us  to  do  this  and  avoid  the  other,  or 
creating  a  powerful  impression  that  a  certain 
course  should  be  followed. 

ii.  The  Bible  clearly  reveals  God's  will  upon  many 

matters,  and  it  is  not  likely  that  God  will  other¬ 
wise  make  known  that  which  can,  with  a  little 
trouble,  be  learnt  from  His  written  Word. 
Hence  the  Bible  should  be  diligently  studied. 

iii.  God  speaks  to  His  people  through  their  spiritual 

leaders  and  through  others  in  positions  of  au¬ 
thority.  The  Bible  expressly  directs  that  these 


THE  SPIRITUAL  LIFE 


113 


should  be  obeyed,  provided  always  that  their 
commands  are  not  contrary  to  His  revealed  will. 

“Obey  them  that  have  the  rnle  over  you,  and  submit 
yourselves:  for  they  watch  for  your  souls  as  they  that 
must  give  account”  (Hebrews  xiii.  17). 

“Servants,  obey  in  all  things  your  masters  according 
to  the  flesh;  not  with  eyeservice,  as  menpleasers,  but 
in  singleness  of  heart,  fearing  God”  (Colossians  iii.  82). 
“Children,  obey  your  parents  in  the  Eord:  for  this  is 
right”  (Ephesians  vi.  1). 


(d)  Among  the  commands  which  must  be  obeyed  if 
God’s  people  are  to  maintain  and  develop  their  spiritual 
life,  are  those  concerning — 

i.  Confessing  Jesus — openly  owning  Him  before 

others. 

“With  the  heart  man  believeth  unto  righteousness;  and 
with  the  mouth  confession  is  made  unto  salvation” 
(Romans  x.  10). 

“Whosoever  .  .  .  shall  confess  Me  before  men,  him  will 
I  confess  also  before  My  Father  which  is  in  heaven.  But 
whosoever  shall  deny  Me  before  men,  him  will  I  also 
deny  before  My  Father  which  is  in  heaven”  (Matthew 
x.  32,  33). 

ii.  Prayer,  or  talking  to  God.  God  has  appointed 

prayer  as  the  means  whereby  His  people  are  to 
obtain  from  Him  what  they  need.  This  is  not 
because  God  is  ignorant  of  man’s  needs — for  He 
knows  everything — but  in  order  that  His  people 
may,  by  prayer,  be  brought  into  fellowship  with 
Himself,  and  so  find  in  Him  a  real,  though  un¬ 
seen,  Friend  and  Helper. 

“Ask,  and  it  shall  be  given  you”  (Matthew  vii.  7). 
“Pray  to  thy  Father  which  is  in  secret;  and  thy  Father 
which  seeth  in  secret  shall  reward  thee  openly”  (Mat¬ 
thew  vi.  6). 

“Pray  without  ceasing”  (1  Thessalonians  v.  17). 
“Praying  always  with  all  prayer  and  supplication  in  t/»e 
Spirit”  (Ephesians  vi.  18). 

iii.  Resisting  temptation.  The  Bible  teaches  that,  all 

along,  God’s  people  must  engage  in  fierce  con¬ 
flict  with  the  world,  the  flesh,  and  the  Devil,  but 


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f CHAP.  IX 


that,  through  Christ,  they  may  come  off  “more 
than  conquerors.” 

“Take  unto  you  the  whole  armour  of  God,  that  ye  may 
be  able  to  withstand  in  the  evil  day”  (Ephesians  vi.  13). 
“Resist  the  devil,  and  he  will  flee  from  you”  (James  iv. 

7). 

“Watch  ye,  stand  fast  in  the  faith,  quit  you  like  men. 
be  strong”  (1  Corinthians  xvi.  13). 


iv.  Companionships.  God’s  Word  commands  that  un¬ 

godly  friendships  be  avoided,  and  fellowship 
with  God’s  true  people  cultivated. 

“Enter  not  into  the  path  of  the  wicked,  and  go  not  in 
the  way  of  evil  men”  (Proverbs  iv.  14). 

“If  we  walk  in  the  light,  as  He  is  in  the  light,  we  have 
fellowship  one  with  another”  (1  John  i.  7). 

“Be  not  deceived:  evil  communications  corrupt  good 
manners”  (1  Corinthians  xv.  33). 

“Can  two  walk  together,  except  they  be  agreed?”  (Amos 
iii.  3). 

“Whosoever  .  .  .  will  be  a  friend  of  the  world  is  the 
enemy  of  God”  (James  iv.  4). 

v.  Prompt  turning  to  God  in  case  of  wrongdoing. 

The  Bible  makes  it  plain  that  God’s  people  need 
not  fall,  but  it  urges  them,  if  they  do,  to  seek 
Him  at  once  in  true  penitence. 

“My  little  children,  these  things  write  I  unto  you,  that 
ye  sin  not.  And  if  any  man  sin,  we  have  an  Advocate 
with  the  Father,  Jesus  Christ  the  righteous”  (1  John  ii. 
1). 

“If  we  confess  our  sins,  He  is  faithful  and  Just  to  for¬ 
give  us  our  sins,  and  to  cleanse  us  from  all  unrighteous¬ 
ness”  (1  John  i.  9). 

vi.  Working  for  souls.  All  God’s  people  should  be 

His  messengers  to  others,  and  He  blesses  them 
as  they  obey  Him  in  this. 

“He  that  watereth  shall  be  watered  also  himself” 
(Proverbs  xi.  25). 

“When  thou  art  converted,  strengthen  thy  brethren” 
CLuke  xxii.  32). 

“Eovest  thou  Me?  .  .  .  Feed  My  lambs.  .  .  .  Feed  My 
sheep”  (John  xxi.  15,  16). 

“He  that  winneth  souls  is  wise”  (Proverbs  xi.  30). 


THE  SPIRITUAL  LIFE 


115 


4.  The  Bible  shows  Faith  to  be  necessary  if 
God's  People  are  to  continue  to  enjoy  His  Favor. 

“The  life  which  I  now  live  in  the  flesh  I  live  by  the  faith 
of  the  Son  of  God,  who  loved  me,  and  gave  Himself  for 
me”  (Galatians  ii.  20). 

“The  just  shall  live  by  faith”  (Romans  i.  17). 

“This  is  the  victory  that  overcometh  the  world,  even  our 
faith”  (1  John  v.  4). 

“Kept  by  the  power  of  God  through  faith  unto  Salva¬ 
tion”  (1  Peter  i.  5). 

(a)  The  faith  which  God's  people  should  exercise  con¬ 
tinually  includes  believing  what  God  says  (intellectual 
faith)  and  trusting  Him  to  do  it  (heart  faith).  Just  as 
the  sinner  commits  himself  to  God,  trusting  Him  for 
promised  Salvation,  so  the  saved  soul  all  along  commits 
himself  to  God,  trusting  Him  for  promised  help  and 
keeping. 

(b)  Faith  grows  with  exercise.  Proving  that  God 
saved  according  to  His  promise  encourages  the  soul  to 
trust  Him  to  keep.  Finding  God  sufficient  in  one  difficulty 
gives  increased  faith  in  further  difficulties.  The  better 
that  God  is  known  the  more  He  is  trusted,  and  the  more 
He  is  trusted  the  more  He  is  found  to  be  worthy  of  trust. 
In  this  way  faith  grows  and  spiritual  life  develops. 

“Lord,  I  believe;  help  Thou  mine  unbelief”  (Mark  ix. 
24). 

“The  apostles  said  unto  the  Lord,  Increase  our  faith” 
(Luke  xvii.  5). 

(c)  Faith  makes  eternal  things  real  to  us,  and  is  the 
means  by  which  spiritual  needs  are  met.  Faith  is  to  the 
soul  what  the  senses  and  other  powers  are  to  the  body. 
Just  as  sight,  hearing,  and  feeling  bring  us  into  touch 
with  earthly  things  and  convince  us  of  their  reality,  so 
faith  brings  us  into  touch  with  God,  and  convinces  us  of 
His  reality.  By  faith  we  take  as  our  own  the  help  and 
blessing  provided  for  us  by  God. 

“We  look  not  at  the  things  which  are  seen,  but  at  the 
things  which  are  not  seen:  for  the  things  which  are 
seen  are  temporal;  but  the  things  which  are  not  seen 
are  eternal”  (2  Corinthians  iv.  18). 

“We  walk  by  faith,  not  by  sight”  (2  Corinthians  v.  7). 

( d)  Faith,  or  confidence  in  God,  is  opposed  to  confi¬ 
dence  in  self  apart  from  God.  Those  who  know  God  best 


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HANDBOOK  OF  DOCTRINE  [chap.  iX 

arc  most  fully  aware  that  all  they  have  is  from  God  and 
that  they  are  helpless  without  Him. 

“Not  that  we  are  sufficient  of  ourselves  to  think  any¬ 
thing  as  of  ourselves ;  but  our  sufficiency  is  of  God”  (2 
Corinthians  iii.  5). 

“Without  Me  ye  can  do  nothing”  (John  xv.  5). 


(e)  True  faith  in  God  leads  to  action ,  as  James  ex¬ 
plains  : 

“As  the  body  without  the  spirit  is  dead,  so  faith  without 
works  is  dead  also”  (James  ii.  26). 


Section  II.— BACKSLIDING 

1.  Backsliding  means  falling  away  from  God 

AFTER  HAVING  BEEN  SAVED  BY  HlM. 

Backsliding  usually  takes  place  gradually;  the  word 
itself  indicates  this — “sliding”  is  not  sudden,  like  jump¬ 
ing  or  leaping. 

Backsliding  is  often  secret  at  first,  being  known  only 
to  the  soul  itself ;  later  it  becomes  open,  being  seen  in  the 
outward  life. 

Backsliding  may  be  partial — a  slight  departure  from 
God,  or  it  may  be  entire — going  right  away  from  Him. 

So-called  “ backsliders ”  are  often  not  really  such. 
Some  who  seek  Salvation  do  not  fully  comply  with  God’s 
conditions,  and  consequently  they  do  not  become  truly 
saved,  although  they  may  think  they  are.  Then,  lacking 
the  power  which  Salvation  brings,  they  are  soon  over¬ 
come  by  temptation  and  difficulty,  and  are  spoken  of  as 
“backsliders.”  Such  people  can  best  be  helped  by  leading 
them  to  see  their  true  condition  and  to  discover  the  cause 
of  their  failure. 

2.  Backsliding  need  never  take  place.  It  always 

ORIGINATES  IN  DISOBEDIENCE  TO  GOD — EITHER  BY  TRANS¬ 
GRESSING  OR  NEGLECTING  HlS  COMMANDS. 

(a)  The  first  wrong  step  is  often  taken,  for  example, 
by  disregarding  God’s  commands  concerning — 

i.  Worldly  companions  (see  Section  I,  paragraph  3 
(d)  iv.  of  this  Chapter). 


THE  SPIRITUAL  LIFE 


117 


ii.  Wrong  tempers. 

“Let  all  bitterness,  and  wrath,  and  anger,  and  clamour, 
and  evil  speaking:,  be  put  away  from  you,  with  all 
malice”  (Ephesians  iv.  31). 

iii.  Prayer  (see  Section  I,  paragraph  3  ( d )  ii.  of  this 

Chapter). 

iv.  Watching. 

“Take  ye  heed,  watch  and  pray”  (Mark  xili.  33). 

v.  Faith. 

“Trust  in  the  Lord  with  all  thine  heart;  and  lean  not 
unto  thine  own  understanding”  (Proverbs  iii.  5). 

(b)  Unintentional  wrongdoing  does  not  involve  back¬ 
sliding  provided  the  wrongdoer  quickly  seeks  God  in  true 
repentance.  Backsliding  comes  about  through  wilfully 
departing  or  staying  away  from  God.  Unforgiven  sin 
separates  the  soul  from  God,  the  source  of  its  strength 
and  life ;  hence  the  soul  who  allows  sin  to  remain  quickly 
becomes  weak  and  an  easy  prey  to  the  Devil,  just  as  the 
body,  if  deprived  of  food  and  air,  soon  becomes  weak  and 
an  easy  prey  to  disease  and  death. 

3.  People  backslide  entirely  when  they  cease 

TO  PRAY  OR  COMMIT  WlLFUL  SlNS  OF  WHICH  THEY  WILL 
NOT  REPENT. 

(a)  Open  backsliding  is  usually  the  outcome  of  pre¬ 
vious  heart  backsliding.  The  first  wrong  step,  unless 
quickly  repented  of,  soon  leads  to  coldness,  further  de¬ 
parture  from  God,  and  more  serious  sins.  Thus  it  be¬ 
comes  increasingly  difficult  to  return  and  easier  to  do 
wrong,  until  the  soul  is  right  away  from  God. 

“The  backslider  in  heart  shall  be  filled  with  his  own 
ways”  (Proverbs  xiv.  14). 

(b)  Entire  backsliding  results  in  sorrow  to  God  and 
disgrace  to  God’s  people,  while  it  places  the  backslider 
himself  in  danger  of  greater  sinfulness  than  ever,  with 
eternal  ruin  at  last — unless  he  repents. 

“For  if  after  they  have  escaped  the  pollutions  of  the 
world  through  the  knowledge  of  the  Lord  and  Saviour 
Jesus  Christ,  they  are  again  entangled  therein,  and 
overcome,  the  latter  end  is  worse  with  them  than  the  be* 
ginning”  (2  Peter  ii.  20). 


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[chap.  IX 


(c)  The  Holy  Spirit  strives  with  backsliders  at  every 
stage  of  their  downward  course.  Only  those  backslide 
entirely  who  resist  Him,  and  only  those  are  finally  lost 
who  persistently  refuse  to  yield  to  His  pleading,  such 
as : — 

“Return,  ye  backsliding:  children,  and  I  will  heal  your 
backslidingrs”  (Jeremiah  iii.  22). 

“Return  unto  the  Lord  thy  God;  for  thou  hast  fallen 
by  thine  iniquity.  Take  with  you  words,  and  turn  to 
the  Lord;  say  unto  Him,  Take  away  all  iniquity,  and 
receive  us  graciously”  (Hosea  xiv.  1,  2). 

“Remember  therefore  from  whence  thou  art  fallen,  and 
repent,  and  do  the  first  works”  (Revelation  ii.  5). 

4.  Truly  Converted  Persons  may  backslide  en¬ 
tirely  and  be  eternally  lost.  This  is  shown  in  the 
following  ways: — 

(a)  We  all  have  a  deeply  rooted  fear  that,  if  we  neg¬ 
lect  to  watch  and  pray,  and  obey  God,  we  shall  forfeit  His 
favor  and  so  incur  punishment  at  last,  if  still  unrepentant. 
This  sense  of  danger  is  given  by  the  Holy  Spirit  because 
of  the  possibility  of  falling,  and  was  expressed  by  Paul 
when  he  said* — 

“I  keep  under  my  body,  and  bring:  it  into  subjection; 
lest  that,  by  any  means,  when  I  have  preached  to  others, 
I  myself  should  be  a  castaway”  (1  Corinthians  ix.  27). 

(b)  Man  is  a  moral  agent,  and,  as  such,  can  be  good  or 
bad  as  he  chooses.  Bad  men  are  made  good  by  God  when 
they  choose  to  comply  with  His  conditions  of  Salvation; 
good  men  become  bad  when  they  choose  to  disobey  God’s 
commands. 

The  general  teaching  of  the  Bible  is  that  the  whole  of 
man’s  life  is  a  probation  or  test,  and,  as  such,  a  prepara¬ 
tion  for  eternity.  While  God  does  everything  possible  to 
induce  and  help  man  to  be  good,  He  permits  him,  to  the 
last,  to  be  tempted,  and  leaves  him  free  to  act  as  he 
chooses.  In  no  state  does  man  lose  his  power  of  choice. 
In  eternity  each  individual  will  be  confirmed  in  the  course 
he  has  chosen,  and  will  be  rewarded  or  punished  accord- 
ingly. 

(c)  The  Bible  exhorts  God's  people  to  continue  in 
goodness  as  the  condition  of  obtaining  final  Salvation . 
Such  exhortations  would  be  needless  if  it  were  impossible 
to  fall. 

“So  run,  that  ye  may  obtain”  (1  Corinthians  ix.  24). 
“For  we  are  made  partakers  of  Christ,  if  we  hold  ths 


THE  SPIRITUAL  LIFE 


119 


beginning  of  our  confidence  steadfast  unto  the  end” 
(Hebrews  ill.  14). 

“Be  thou  faithful  unto  death,  and  I  will  give  thee  a 
crown  of  life”  (Revelation  ii.  10). 

“He  that  shall  endure  unto  the  end,  the  same  shall  be 
saved”  (Matthew  xxiv.  13). 


(d)  The  Bible  warns  God's  people  of  the  possibility  of 
falling  away  from  God ,  and ,  after  knowing  His  love,  be¬ 
ing  finally  lost. 

“When  a  righteous  man  turneth  away  from  his  right¬ 
eousness,  and  committeth  iniquity,  and  dieth  in  them; 
for  his  iniquity  that  he  hath  done  shall  he  die”  (Ezekiel 
xviiL  26). 

“Ye  are  the  salt  of  the  earth:  but  if  the  salt  have  lost 
his  savor,  wherewith  shall  it  be  salted?  It  is  thence¬ 
forth  good  for  nothing,  but  to  be  cast  out,  and  to  be 
trodden  under  foot  of  men”  (Matthew  v.  13). 

“Every  branch  in  Me  that  beareth  not  fruit  He  taketb 
away;  and  every  branch  that  beareth  fruit.  He  purgeth 
it,  that  it  may  bring  forth  more  fruit.  ...  If  a  man 
abide  not  in  Me,  he  is  cast  forth  as  a  branch,  and  is 
withered;  and  men  gather  them,  and  cast  them  info  the 
fire,  and  they  are  burned”  (John  xv.  2  and  6). 


(e)  The  Bible  gives  many  terrible  descriptions  of  a 
backslider's  condition  and  doom.  For  example: — 

i.  Jesus  described  the  return  of  the  Devil  to  a  heart 

from  which  he  had  been  previously  cast  out — 

“Then  goeth  he  and  taketh  with  himself  seven  other 
spirits  more  wicked  than  himself,  and  they  enter  In  and 
dwell  there:  and  the  last  state  of  that  man  is  worse  than 
the  first”  (Matthew  xii.  46). 

ii.  Peter  described  certain  people  who  had  returned 

to  their  sins. 

“But  it  is  happened  unto  them  according  to  the  true 
proverb :  The  dog  is  turned  to  his  own  vomit  again,  and 
the  sow  that  was  washed  to  her  wallowing  in  the  mire” 
(2  Peter  ii.  22). 

iii.  Paul  wrote  to  Timothy  about  some  who  had  be¬ 

come  spiritual  shipwrecks — 

“War  a  good  warfare,  holding  faith  and  a  good  con¬ 
science;  which  some  having  put  away  concerning  faith 
have  made  shipwreck”  (1  Timothy  i.  18.  19). 


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f CHAP.  IX 


iv.  The  writer  to  the  Hebrews  speaks  of  fearful  judg¬ 
ment,  indignation,  and  punishment  which  will 
be  incurred  by  those  who,  though  once  sanctified 
by  the  Blood,  afterwards  despise  both  the  cleans¬ 
ing  Blood  and  the  gracious  influences  of  the 
Holy  Spirit. 

“For  if  we  sin  wilfully  after  that  we  have  received  the 
knowledge  of  the  truth,  there  remaineth  no  more  sacri¬ 
fice  for  sins,  but  a  certain  fearful  looking  for  of  judg¬ 
ment  and  fiery  indignation,  which  shall  devour  the  ad¬ 
versaries.  He  that  despised  Moses’  law  died  without 
mercy  under  two  or  three  witnesses:  of  how  much  sorer 
punishment,  suppose  ye,  shall  he  be  thought  worthy, 
who  hath  trodden  under  foot  the  Son  of  God,  and  hath 
counted  the  blood  of  the  covenant,  wherewith  he  was 
sanctified,  an  unholy  thing,  and  hath  done  despite  unto 
the  Spirit  of  grace?”  (Hebrews  x.  26-29). 

(f)  The  Bible  records  many  examples  of  backsliders, 
showing,  in  some  cases,  that  they  died  in  their  sins,  and 
consequently  were  eternally  lost.  Among  these  were: — 

King  Said,  who  received  “another  heart,”  and  yet 
backslid,  directed  the  murder  of  the  priests  of  Nob,  and 
died  a  suicide. 

Judas,  who  was  an  Apostle  and  preached  the  Gospel, 
yet  “by  transgression  fell”  and  went  “to  his  own  place” 
(Acts  i.  25;  see  also  Matthew  xxvi.  24.) 

Ananias  and  Sapphira  (see  Acts  v.  1-11). 

5.  It  is  sometimes  said  that  those  who  have  been 

TRULY  CONVERTED  CAN  NEVER  FALL  AWAY  ENTIRELY  AND 

be  finally  lost.  But  this  view,  as  already  shown,  i9 
contrary  to  the  general  teaching  of  the  Bible.  It  is  based 
chiefly  upon  passages  which  speak  of  the  security  of 
God’s  faithful  people,  especially: — 

“My  sheep  hear  My  voice,  and  I  know  them,  and  they 
follow  Me;  and  I  give  unto  them  eternal  life;  and  they 
shall  never  perish,  neither  shall  any  man  pluck  them 
out  of  My  hand”  (John  x.  27,  28). 


Concerning  this  passage  it  should  be  noted  that : — 
We  can  take  ourselves  from  God’s  hands,  otherwise 
we  should  not  be  free  agents. 

The  evidence  of  our  being  Christ’s  sheep  is  that  we 
hear  His  voice,  and  follow  Him;  if  we  cease  to  do  this 
we  have  no  claim  to  the  promise  here  given. 


THE  SPIRITUAL  LIFE 


121 


The  Bible  says,  “He  that  committeth  sin  is  of  the 
Devil”  (1  John  iii.  8).  Hence  a  backslider,  who  habitu¬ 
ally  commits  sin,  is  “of  the  Devil,”  and  it  is  certain  that 
he  cannot  at  the  same  time  be  one  of  Christ’s  sheep  (Mat¬ 
thew  xii.  30). 

The  passage,  rightly  understood,  can’t  contradict  the 
general  teaching  of  the  Bible,  which  is  that  God  has  “no 
pleasure  in  them  that  draw  back”  (Hebrews  x.  38),  and 
that  He  will  “spue”  the  backslider  out  of  His  “mouth” 
(Revelation  iii.  16). 

The  true  meaning  is  that  God  will,  at  the  end,  give 
eternal  life  to  those  who  are  faithful,  when  they  will  be 
so  secure  that  they  will  never  perish. 


CHAPTER  X 


ENTIRE  SANCTIFICATION 

Sec.  I. — Its  Nature.  Sec.  III. — Its  Attain- 
“  II. — Its  Possibility.  ment. 

“  IV. — Its  Results. 

"We  believe  that  it  is  the  privilege  of  all  believ¬ 
ers  to  be  ‘wholly  sanctified,’  and  that  ‘the  whole 
spirit,  and  soul,  and  body’  may  be  ‘preserved 
blameless  unto  the  coming  of  our  Lord  Jesus 
Christ’  That  is  to  say,  we  believe  that  after  con¬ 
version  there  remain  in  the  heart  of  the  believer  in¬ 
clinations  to  evil,  or  roots  of  bitterness,  which, 
unless  overpowered  by  Divine  grace,  produce 
actual  sin;  but  that  these  evil  tendencies  can  be 
entirely  taken  away  by  the  Spirit  of  God,  and  the 
whole  heart,  thus  cleansed  from  everything  con¬ 
trary  to  the  will  of  God,  or  entirely  sanctified,  will 
then  produce  the  fruit  of  the  Spirit  only.  And  we 
believe  that  persons  thus  entirely  sanctified  may, 
by  the  power  of  God,  be  kept  unblamable  and  un- 
reprovable  before  Him.” 


Section  I.— ITS  NATURE 

I.  The  Sanctification  of  God's  People  means  their 
Separation  from  Sin  and  their  Devotion  to  God. 

The  word  “sanctification”  always  includes  the  twofold 
idea  of  separation  and  dedication  (or  devotion).  The 
frequent  use  of  the  word  in  the  Bible,  with  regard  to  both 
people  and  things,  illustrates  this.  For  example : — 

Concerning  the  Sabbath ,  we  are  told  that  “God  .  .  . 
sanctified  it”  (Genesis  ii.  3) ;  that  is,  separated  it  from 
other  days  and  dedicated  it  to  His  service. 

With  regard  to  the  priests ,  Moses  was  commanded  to 
“ sanctify  them”  (Exodus  xxviii.  41)  ;  that  is,  they  were 
separated  from  ordinary  toil  and  dedicated  to  the  work  of 
God’s  house. 

Concerning  the  vessels  of  God's  house,  God  told 
Moses  to  “sanctify  them,  that  they  may  be  most  holy” 


ENTIRE  SANCTIFICATION 


123 


(Exodus  xxx.  29)  ;  that  is,  they  were  to  be  separated  from 
common  work  and  dedicated  to  Tabernacle  service. 

In  many  passages  God's  people  are  said  to  be  “sancti¬ 
fied”  (see  1  Corinthians  i.  2,  and  vi.  11),  the  word  includ¬ 
ing  the  two  ideas  of : — 

Separation  from  sin,  as  in  the  command — 

“Come  out  from  among:  them,  and  be  ye  separate,  saith 
the  Lord,  and  touch  not  the  unclean  thing:;  and  I  will 
receive  you”  (2  Corinthians  vi.  17). 

Dedication  or  devotion  to  God;  that  is,  being  set  apart 
for  Him,  as  the  Psalmist  says : — 

“The  Lord  hath  set  apart  him  that  is  godly  for  Him¬ 
self”  (Psalm  iv.  3). 

2.  Sanctification  is  like  Regeneration,  in  that  it 
is  the  changing  or  purifying  of  man’s  nature  and  is  a 
work  done  within  him  (see  Chapter  VIII,  Section  III, 
paragraph  2  (d)  ). 

(a)  Man’s  sinful  heart,  nature,  or  disposition  (some¬ 
times  called  “inborn”  or  “inbred  sin,”  or  “the  principle  of 
sin”)  may  be  compared  to  the  root  of  a  tree,  his  sinful 
acts  (or  “actual  sin”)  being  like  the  fruit.  Hence,  man 
has  a  double  need — his  sinful  acts  need  pardon;  his  sinful 
nature  needs  cleansing ,  changing,  purifying. 

When  a  man  is  saved,  by  Justification  he  receives  for¬ 
giveness  for  his  sinful  acts,  and  by  Regeneration  a  change 
of  nature.  But,  as  already  explained,  the  change  effected 
in  Regeneration  is  incomplete  (see  Chapter  VIII,  Section 
III,  paragraph  2  (f)  ). 

(b)  Sanctification  begins  at  Regeneration;  in  fact, 
Regeneration  is  partial  Sanctification,  or  holiness  begun. 
The  Bible,  as  well  as  the  experience  of  Christians  gener¬ 
ally,  shows  that  Regeneration,  although  a  very  great 
change,  is  not  the  complete  purifying  of  man’s  nature; 
thus  Paul  writes  to  some  of  his  converts : — 

“And  I,  brethren,  could  not  speak  unto  you  as  unto 
spiritual,  but  as  unto  carnal,  even  as  unto  babes  in 
Christ”  (1  Corinthians  iii.  1). 

When  a  man  is  converted  or  regenerated  (see  Chap¬ 
ter  VIII,  Section  III,  paragraph  2)  he  receives  from  the 
Holy  Spirit  power  to  conquer  outward  sin,  yet  sinful 


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[chap.  X 


feelings  and  desires  may  still  be  present ;  the  love  of  God 
is  shed  abroad  in  his  heart,  but  love,  mingled  with  linger¬ 
ing  love  of  self,  is  not  yet  perfect;  his  chief  purpose  is  to 
please  God,  but  sometimes  self-pleasing  is  uppermost. 
He  enjoys  the  presence  and  help  of  the  Holy  Spirit,  but 
the  Spirit  has  not  always  full  control,  and  consequently 
cannot  fill  the  soul.  He  becomes  a  partaker  of  God's  na¬ 
ture,  but  ungodlike  inclinations  and  tendencies  may  still 
remain. 

(c)  The  inbred  sin,  or  inclination  to  evil  and  selfish¬ 
ness,  which  still  exists  in  converted  people,  is  apt,  unless 
overpowered  by  divine  grace,  to  rise  up  and  produce 
actual  sin.  Such  sin  needs  forgiveness,  for  no  one  can 
continue  in  the  favor  of  God  who  allows  sin  to  remain 
unforgiven  or  who  goes  on  committing  sin  (1  John  iii. 
8).  But  the  forgiveness  which  God  grants  to  His  people 
for  failures  of  this  kind  does  not  deal  with  the  sinful 
nature  from  which  the  wrong  acts  spring;  that  nature 
needs  fully  cleansing  or  purifying — in  other  words,  it 
needs  entire  sanctification . 

3.  Entire  Sanctification  is  Complete  Deliver¬ 
ance  from  Sin,  and  the  Devotion  of  the  Whole 
Being,  with  all  its  Gifts  and  Capacities,  to  the  Love 
and  Will  of  God. 

“God  is  love;  and  he  that  dwelleth  in  love  dwelleth  in 
God,  and  God  in  him.  Herein  is  onr  love  made  perfect” 
(1  John  iv.  16,  17). 

“The  very  God  of  peace  sanctify  you  wholly;  and  I 
pray  God  your  whole  spirit  and  soul  and  body  be  pre¬ 
served  blameless  unto  the  coming;  of  our  Lord  Jesus 
Christ”  (1  Thessalonians  v.  23). 

“Having;  therefore  these  promises,  dearly  beloved,  let  us 
cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit,  perfecting;  holiness  in  the  fear  of  God”  (2  Corin¬ 
thians  vii.  1). 

(a)  The  chief  difference  between  Partial  and  Entire 
Sanctification  is  that — 

i.  Partial  Sanctification  takes  place  at  conversion  and 

is  deliverance  from  outward  sin  and  the  love 
of  it. 

ii.  Entire  Sanctification  usually  takes  place  after  con¬ 

version,  and  is  deliverance  from  both  inward 
and  outward  sin — from  sin  in  disposition  as  well 
as  in  deed. 


ENTIRE  SANCTIFICATION 


125 


(b)  Entire  Sanctification  does  not  usually  take  place  at 
conversion  because  few  then  see  their  need  for  it.  God 
gives  light  gradually  as  people  are  able  to  bear  it,  and 
most  seekers  after  Salvation  are  absorbed  with  the  gain¬ 
ing  of  pardon.  Later  on,  when  they  discover  the  true 
nature  of  inward  sin  and  earnestly  seek  deliverance, 
God  sanctifies  them  entirely. 

(c)  Unconverted,  Converted,  and  Entirely  Sanctified 
people  thus  differ  from  each  other  as  regards  their  re¬ 
lationship  to  sin. 

i.  An  unconverted  person  is  under  sin.  He  may 

see  sin  to  be  evil,  hate  it,  and  struggle  against 
it ;  but  still  he  is  under  its  power,  and  forced 
to  obey  it.  This  explains  why  unsaved  people 
make  resolutions  and  break  them  directly. 

“I  am  carnal,  sold  under  sin”  (Romans  vii.  14). 

ii.  A  converted,  or  partially  sanctified  person  is  over 

sin.  He  is  delivered  from  the  power  of  sin ;  by  the 
power  of  God  he  is  able  to  conquer  sin.  But  sin 
still  exists  as  a  principle  or  disposition  in  the 
soul ;  it  is  there,  though  it  does  not  reign. 

“Sin  shall  not  have  dominion  over  you”  (Romans  vi.  14). 

iii.  An  entirely  sanctified  person  is  witnout  sin — 

“freed  from  sin”  (Romans  vi.  7).  He  is  de¬ 
livered  from  all  sin;  his  disposition  is  entirely 
purified;  inward  sin  is  done  away  with  or  de¬ 
stroyed. 

“Being:  made  free  from  sin,  and  become  servants  to 
God,  ye  have  your  fruit  unto  holiness,  and  the  end 
everlasting:  life”  (Romans  vi.  22). 

4.  The  Bible  describes  the  Great  Blessing  of  En¬ 
tire  Sanctification  in  Other  Ways  and  by  Differ¬ 
ent  Figures,  thereby  showing  it  in  various  aspects.  En¬ 
tire  Sanctification  is,  for  example,  spoken  of  as — 

(a)  A  clean  heart,  or  inward  purity. 

“Create  in  me  a  clean  heart,  O  God;  and  renew  a  right 
spirit  within  me”  (Psalm  li.  10). 

“Blessed  are  the  pure  in  heart;  for  they  shall  see  God” 
(Matthew  v.  8). 

“Now  the  end  of  the  commandment  is  charity  out  of 
a  pure  heart,  and  of  a  g:ood  conscience,  and  of  faith 
unfeig:ned”  (1  Timothy  i.  5). 


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(b)  Holiness ,  or  entire  freedom  from  sin.  “Holiness” 
literally  means  wholeness,  or  spiritual  health. 

“That  we  might  be  partakers  of  His  holiness”  (Hebrews 
xii.  10). 

“To  the  end  He  may  stablish  your  hearts  unblameable 
in  holiness”  (1  Thessalonians  iii.  13). 

“God  hath  not  called  us  unto  uncleanness,  but  unto 
holiness”  (1  Thessalonians  iv.  7). 


(c)  Perfection ,  or  perfect  love.  The  words  “perfect” 
and  “perfection”  are  frequently  used  in  the  Bible  in  refer¬ 
ence  to  Christian  character ;  they  denote  being  fully  fit  or 
quite  ready  for  the  purpose  appointed,  and  God’s  people 
are  in  this  condition  when  filled  with  love.  Christ  made 
it  clear  that  the  perfection  required  is  perfection  in  love, 
for,  after  showing  that  God,  in  His  perfect  love,  sends 
sunshine  and  rain  on  good  and  evil  alike,  He  said : — 

“Be  ye  therefore  perfect,  even  as  your  Father  which  is 
in  heaven  is  perfect”  (Matthew  v.  48). 


That  is,  if  we  are  fully  given  up  to  lives  of  love  and 
goodness  in  our  sphere,  and  according  to  our  ability,  as 
our  Heavenly  Father  is  in  His  sphere,  we  shall  be  perfect 
before  Him. 


Other  Bible  passages  similarly  urge  perfection : — 

“That  the  man  of  God  may  be  perfect,  thoroughly 
furnished  unto  all  good  works”  (2  Timothy  Hi.  17). 
“That  ye  may  stand  perfect  and  complete  in  aU  the  will 
of  God”  (Colossians  iv.  12). 

“There  is  no  fear  in  love;  but  perfect  love  casteth  out 
fear;  because  fear  hath  torment.  He  that  feareth  is 
not  made  perfect  in  love”  (1  John  iv.  18). 

“Above  all  these  things  put  on  love,  which  is  the  bond 
of  perfectness”  (Colossians  iii.  14,  R.V.). 


(d)  Living  a  blameless  life.  That  is,  a  life  in  which 
God  Himself  sees  nothing  to  condemn. 

“That  ye  may  be  blameless  and  harmless,  the  sons  of 
God,  without  rebuke,  in  the  midst  of  a  crooked  and 
perverse  nation,  among  whom  ye  shine  as  lights  in  the 
world”  ( Philip  pians  ii.  15). 

“Who  shall  also  confirm  you  unto  the  end,  that  ye  may 
be  blameless  in  the  day  of  our  Lord  Jesus  Christ”  (1 
Corinthians  i.  8). 


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(e)  Being  the  dwelling-place  of  God  Himself,  or  being 
filled  with  God’s  Spirit. 

“If  a  man  love  Me,  he  will  keep  My  words:  and  My 
Father  will  love  him,  and  We  will  come  unto  him,  and 
make  Our  abode  with  him”  (John  xiv.  23). 

“Thus  saith  the  high  and  lofty  One  that  inhabiteth 
eternity,  whose  name  is  Holy;  I  dwell  in  the  high  and 
holy  place,  with  him  also  that  is  of  a  contrite  and  hum¬ 
ble  spirit”  (Isaiah  lvii.  15). 

“To  know  the  love  of  Christ,  which  passeth  knowledge, 
that  ye  might  be  filled  with  all  the  fullness  of  God” 
(Fphesians  iii.  19). 


(f)  Fulfilling  the  law;  that  is,  doing  all  that  God  re¬ 
quires. 

“L.ove  worketh  no  ill  to  his  neighbor:  therefore  love  is 
the  fulfilling  of  the  law”  (Romans  xiii.  10). 


(g)  Following  the  Lord  fully;  that  is,  like  Joshua  and 
Caleb,  wholly  given  up  to  God  and  fully  trusting  Him. 

“Caleb  .  .  .  and  Joshua  .  .  .  have  wholly  followed  the 
Ford”  (Numbers  xxxii.  12). 

“My  servant  Caleb,  because  he  had  another  spirit  with 
him,  and  hath  followed  Me  fully,  him  will  I  bring  into 
the  land  whereinto  he  went;  and  his  seed  shall  possess 
it”  (Numbers  xiv.  24). 


(h)  Being  udead  unto  sin”  and  “alive  unto  God.”  That 
is,  completely  severed  from  sin  (as  a  dead  body  is  severed 
from  all  previous  surrounding  connections),  and  in  living 
union  with  God  (as  a  live  person  is  in  vital  touch  with 
things  around  him). 

“Reckon  ye  .  .  .  yourselves  to  be  dead  indeed  unto  sin, 
but  alive  unto  God”  (Romans  vi.  11). 

“He  that  is  dead  is  freed  from  sin”  (Romans  vi.  T). 
“That  we,  being  dead  to  sins,  should  live  unto  righteous¬ 
ness”  (1  Peter  ii.  24). 

(i)  Having  sin,  or  the  sinful  nature,  “crucified,”  “de¬ 
stroyed,”  “put  off;”  that  is,  done  away  with. 

“Our  old  man  is  crucified  with  Him,  that  the  body  of 
sin  might  be  destroyed”  (Romans  vi.  6). 

“Seeing  that  ye  have  put  off  the  old  man  with  his  deeds” 
(Colossians  iii.  9). 

"They  that  are  Christ’s  have  crucified  the  flesh  with  the 
affections  and  lusts”  (Galatians  v.  24). 


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(j)  Being  made  altogether  good,  and  hence  having  a 
“conscience  void  of  offense.” 

“Either  make  the  tree  good,  and  his  fruit  good;  or  else 
make  the  tree  corrupt,  and  his  fruit  corrupt;  for  the 
tree  is  known  by  his  fruit”  (Matthew  xii.  33). 

“For  our  rejoicing  is  this,  the  testimony  of  our  con¬ 
science,  that  in  simplicity  and  godly  sincerity,  not  with 
fleshly  wisdom,  but  by  the  grace  of  God,  we  have  had 
our  conversation  in  the  world,  and  more  abundantly  to 
you-ward”  (2  Corinthians  i,  12). 

“Herein  do  I  exercise  myself,  to  have  always  a  con¬ 
science  void  of  offence  toward  God,  and  toward  men” 
(Acts  xxiv.  16). 

(k)  Walking  with  God;  that  is,  enjoying  continually 
the  friendship  of  God  and  communion  with  Him. 

“Enoch  walked  with  God  .  .  .  three  hundred  years” 
(Genesis  v.  22). 

“If  we  walk  in  the  light,  as  He  is  in  the  light,  we  have 
fellowship  one  with  another,  and  the  blood  of  Jesus 
Christ  His  Son  cleanseth  us  from  all  sin”  (1  John  i.  7). 
“What  doth  the  Lord  require  of  thee,  but  to  do  justly, 
and  to  love  mercy,  and  to  walk  humbly  with  thy  God?” 
(Micah  vi.  8). 


(1)  Rest  of  soul;  that  is,  rest  from  inward  conflict  and 
from  anxious  care. 

“We  which  have  believed  do  enter  into  rest”  (Hebrews 
iv.  3). 

“Take  My  yoke  upon  you,  and  learn  of  Me:  for  I  am 
meek  and  lowly  in  heart,  and  ye  shall  find  rest  unto 
your  souls”  (Matthew  xi.  29). 

“Ask  for  the  old  paths,  where  is  the  good  way,  and 
walk  therein,  and  ye  shall  find  rest  for  your  souls” 
(Jeremiah  vi.  16). 


(m)  Likeness  to  God  in  character. 

“Whom  He  did  foreknow.  He  also  did  predestinate  to  be 
conformed  to  the  image  of  His  Son”  (Romans  viii.  29). 
“Herein  is  our  love  made  perfect,  that  we  may  have 
boldness  in  the  day  of  judgment;  because  as  He  is,  so 
are  we  in  this  world”  (1  John  iv.  17). 

“Put  on  the  new  man,  which  after  God  is  created  in 
righteousness  and  true  holiness”  (Ephesians  iv.  24). 


5.  Entire  Sanctification  does  not  include  Cer¬ 
tain  Experiences  with  which  it  is  sometimes  con¬ 
fused.  In  particular — 

(a)  It  is  not  Absolute  Perfection ,  or  the  perfection 
which  belongs  to  God  only,  and  which  can  never  be  in- 


ENTIRE  SANCTIFICATION 


129 


creased  or  diminished.  Jesus  referred  to  this  when  He 
said:  “There  is  none  good  but  one,  that  is,  God”  (Mat¬ 
thew  xix.  17). 

(b)  It  is  not  Adamic  perfection  (sometimes  called 
“sinless  perfection” ),  or  the  perfection  enjoyed  by  Adam 
before  he  fell,  when  he,  having  powers  uninjured  by  sin, 
could  perfectly  obey  God’s  perfect  law.  Such  perfection 
is  impossible  to  us,  for  the  Fall  has  rendered  us  imperfect 
both  in  mind  and  body.  God  does  not  require  what  is 
impossible,  but  expects  us  simply  to  keep  His  law  of  love  ; 
in  other  words,  to  love  and  serve  Him  to  the  best  of  our 
knowledge  and  ability.  Our  best  service  is  imperfect,  but 
God  is  pleased  provided  it  is  prompted  by  pure  love. 

“Jesus  said  unto  him.  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind.  .  .  .  Thou  shalt  love  thy  neighbor  as  thy¬ 
self”  (Matthew  xxii.  37,  39). 


(c)  It  is  not  infallibility,  or  freedom  from  mistakes  in 
judgment.  This  would  require  perfect  knowledge,  which 
none  but  God  possesses.  Entire  Sanctification  does,  how¬ 
ever,  render  people  less  likely  to  err  in  judgment,  because 
they  have  the  guidance  of  the  Holy  Spirit ;  they  acknowl¬ 
edge  God  in  all  their  ways,  and  He  directs  their  paths. 

“The  Comforter,  which  is  the  Holy  Ghost,  whom  the 
Father  will  send  in  My  name,  He  shall  teach  you  all 
things,  and  bring  all  things  to  your  remembrance,  what¬ 
soever  I  have  said  unto  you”  (John  xiv.  26). 

(d)  It  is  not  freedom  from  bodily  or  mental  infirmities. 
Many  of  God’s  choicest  saints  have  been  great  sufferers. 
The  blessing  of  holiness  does,  however,  lead  to  a  fuller 
sanctification  of  the  afflictions  and  infirmities  from  which 
God’s  people  suffer,  and  often  to  the  exercise  of  faith  for 
their  deliverance. 

“He  said  unto  me,  My  grace  is  sufficient  for  thee,  for 
My  strength  is  made  perfect  in  weakness.  Most  gladly 
therefore  will  I  rather  glory  in  my  infirmities,  that  the 
power  of  Christ  may  rest  upon  me”  (2  Corinthians  xii. 
9). 

(e)  It  is  not  freedom  from  temptation.  Jesus,  although 
“without  sin,”  was  sorely  tempted,  and  our  First  Parents 
were  tempted  when  holy.  The  more  advanced  a  man 
becomes  in  the  life  of  holiness,  the  more  likely  it  is  that 


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Satan  will  attack  him.  Entire  Sanctification  does  not 
bring  freedom  from  temptation,  but  victory  over  it. 

“Blessed  is  the  man  that  endureth  temptation:  for  when 
he  is  tried,  he  shall  receive  the  crown  of  life,  which  the 
Lord  hath  promised  to  them  that  love  Him”  (James  i. 
12). 

(f)  It  is  not  a  state  of  grace  from  which  it  is  impossible 
to  fall.  Satan  fell  from  Heaven,  and  Adam  from  Para¬ 
dise,  and  they  were  both  perfect  in  a  sense  in  which  we 
never  can  be  here.  Entire  Sanctification  renders  falling 
less  probable,  but  the  Bible  reveals  no  state  of  grace 
attainable  in  this  life  from  which  we  cannot  fall. 

“What  I  say  unto  you  I  say  unto  all.  Watch”  (Mark 
xiii.  37). 

“Bet  him  that  thinketh  he  standeth  take  heed  lest  he 
fall”  (1  Corinthians  x.  12). 

(g)  It  is  not  a  state  where  further  advance  is  impos¬ 
sible.  On  the  contrary,  Entire  Sanctification,  by  removing 
all  the  evils  from  the  heart,  makes  growth  in  grace  more 
certain  and  rapid  than  it  would  otherwise  be.  Clearing  a 
garden  of  weeds  is  favorable  to  the  growth  of  the  plants. 
Curing  a  child  of  disease  is  helpful  to  his  future  growth 
and  development.  Entire  Sanctification  is  purity — not 
maturity  of  Christian  experience,  but  the  way  to  it. 

“Grow  in  grace,  and  in  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ”  (2  Peter  iii.  18). 

“Perfecting  holiness  in  the  fear  of  God”  (2  Corinthians 
vii.  1). 

“The  path  of  the  just  is  as  the  shining  light,  that 
shineth  more  and  more  unto  the  perfect  day”  (Proverbs 
iv.  18). 

6.  When  in  The  Army  we  speak  of  Sanctifica¬ 
tion  WE  USUALLY  MEAN  ENTIRE  SANCTIFICATION,  AND 
THE  EXPERIENCE  IS  ALSO  KNOWN  BY  OTHER  NAMES,  Such 

as :  Holiness,  a  Clean  Heart,  Perfect  Love,  Christian  Per¬ 
fection,  Full  Salvation,  The  Blessing. 

Section  II.— ITS  POSSIBILITY 

1.  We  believe  that  God's  People  may  be  delivered 
from  All  Sin  and  enabled  to  do  God's  Will  continu¬ 
ally  in  This  Life.  Many  people  do  not  agree  with  this, 
but  maintain  that  they  must  go  on  sinning  and  repenting 


ENTIRE  SANCTIFICATION 


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until  death,  although  all  admit  that  they  must  be  made 
holy  before  they  can  enter  Heaven. 

2.  There  are  Many  Reasons  for  Believing  that 
Entire  Sanctification  is  possible  in  This  Life: — 

(a)  Complete  deliverance  from  sin  seems  probable. 
Inward  sin  is  always  harmful  and  a  serious  drawback  to 
God’s  people,  if  only  because  it  often  shows  itself  out¬ 
wardly  in  manner,  conversation,  and  action.  Moreover, 
it  brings  condemnation  and  unhappiness ;  it  damages  in¬ 
fluence  ;  it  renders  very  difficult  the  reproving  of  sin  in 
others ;  it  grieves  and  dishonors  God.  Hence  God’s  love 
would  naturally  cause  Him  to  seek  to  remove  sin  entirely 
from  His  people,  just  as  a  father’s  love  would  make  him 
want  to  remove,  from  his  child’s  body,  the  whole — and 
not  only  part — of  any  poison  that  had  entered  it. 

God  does  not  always  deliver  His  people  from  trouble, 
because  trouble  may  often  bring  them  great  blessing, 
whereas  sin  is  never  anything  but  harmful. 

(b)  The  Bible  promises  holiness  to  those  who  seek  it, 
and  God  would  never  promise  what  it  is  impossible  for  us 
to  receive. 


"The  very  God  of  peace  sanctify  you  wholly  .  .  .  Faith¬ 
ful  is  He  that  calleth  you,  who  also  will  do  it”  (1  Thes- 
salonians  v.  23,  24). 

"If  we  confess  our  sins,  He  Is  faithful  and  just  to  for¬ 
give  us  our  sins,  and  to  cleanse  us  from  all  unrighteous¬ 
ness”  (1  John  i.  9). 

"Then  will  I  sprinkle  clean  water  upon  you,  and  ye  shall 
be  clean:  from  all  your  filthiness,  and  from  all  your 
idols,  will  I  cleanse  you”  (Ezekiel  xxxvi.  25). 

(c)  The  Bible  commands  and  exhorts  God's  people  to 
be  holy,  and  a  God  of  love  would  never  command  what  is 
impossible. 


"Be  ye  therefore  perfect,  even  as  your  Father  which  is 
in  heaven  is  perfect”  (Matthew  v.  48). 

"As  He  which  called  you  is  holy,  be  ye  yourselves  also 
holy  in  all  manner  of  living;  because  It  is  written.  Ye 
shall  be  holy;  for  I  am  holy”  (1  Peter  i.  15,  16,  R.V.). 
"Follow  peace  with  all  men,  and  holiness,  without  which 
no  man  shall  see  the  Ford”  (Hebrews  xli.  14). 

"Reckon  ye  also  yourselves  to  be  dead  indeed  unto  sin, 
but  alive  unto  God  through  Jesus  Christ  our  Lord” 
(Romans  vl.  11). 


132  HANDBOOK  OF  DOCTRINE  [chap,  x 

(d)  The  Bible  records  and  encourages  prayers  for 
holiness,  and  we  know  that  Christ  and  the  inspired  writers 
would  not  have  prayed  for  what  is  impossible.  For  ex¬ 
ample  : — 

i.  Jesus  taught  us  to  pray — 

“Deliver  us  from  evil”  (Matthew  vi.  13). 


ii.  Jesus  prayed  for  His  disciples — 

“Sanctify  them  through  Thy  truth:  Thy  word  is  truth” 
(John  xvii.  17). 

iii.  Paul  prayed  for  the  Thessalonians — 

“The  very  God  of  peace  sanctify  you  wholly;  and  I  pray 
God  your  whole  spirit  and  soul  and  body  be  preserved 
blameless  unto  the  coming  of  our  Lord  Jesus  Christ” 
(1  Thessalonians  v.  23). 

(e)  The  Bible  declares  that  to  save  His  people  from 
sin  was  the  purpose  of  the  life  and  death  of  Jesus  Christ. 

“For  this  purpose  the  Son  of  God  was  manifested,  that 
He  might  destroy  the  works  of  the  devil”  (1  John  iii.  8). 
“Thou  shalt  call  His  name  Jesus,  for  He  shall  save 
His  people  from  their  sins”  (Matthew  i.  21). 

“Who  gave  Himself  for  us,  that  He  might  redeem  us 
from  all  iniquity,  and  purify  unto  Himself  a  peculiar 
people,  zealous  of  good  works”  (Titus  ii.  14). 

“Christ  also  loved  the  church,  and  gave  Himself  for  it; 
that  He  might  sanctify  and  cleanse  it  with  the  washing 
of  water  by  the  word,  that  He  might  present  it  to 
Himself  a  glorious  church,  not  having  spot,  or  wrinkle, 
or  any  such  thing;  but  that  it  should  be  holy  and 
without  blemish”  (Ephesians  v.  25-27). 

(f)  Many  Bible  saints  undoubtedly  enjoyed  the  experi¬ 
ence.  For  example : — 

Enoch,  who  “walked  with  God,”  and  “before  his  trans¬ 
lation  .  .  .  had  this  testimony,  that  he  pleased  God” 
(Genesis  v.  24;  Hebrews  xi.  5). 

Moses,  with  whom  God  spoke  “face  to  face”  (Exodus 
xxxiii.  11). 

Job,  who  was  “perfect  and  upright”  (Job  i.  1). 

Stephen,  who  was  “full  of  faith  and  of  the  Holy 
Ghost”  (Acts  vi.  5). 

Paul,  who  said  “Ye  are  witnesses,  and  God  also,  how 
holily  and  justly  and  unblamably  we  behaved  ourselves 
among  you  that  believe”  (1  Thessalonians  ii.  10). 


ENTIRE  SANCTIFICATION 


133 


(g)  Many  Christians  since  Bible  days  have  experi¬ 
enced  and  testified  to  the  enjoyment  of  Full  Salvation. 

Among  such  may  be  named  Madame  Guyon,  a  Roman 
Catholic;  Charles  Finney,  a  Presbyterian;  John  Fletcher, 
of  the  English  Church;  John  Wesley,  William  Bramwell, 
and  other  Methodists;  The  Army  Founder,  The  Army 
Mother,  and  thousands  of  Salvationists. 

(h)  All  truly  converted  persons  desire  Holiness,  and 
feel  that  they  ought  to  be  holy.  If  Holiness  were  impos¬ 
sible  the  Holy  Spirit  would  not  create  such  desires,  nor 
would  Jesus  Christ  have  promised,  as  He  did,  that  they 
should  be  satisfied. 

“Blessed  are  they  which  do  hunger  and  thirst  after 
righteousness:  for  they  shall  be  filled”  (Matthew  v.  6). 

3.  The  Idea  that  Entire  Sanctification  cannot 

TAKE  PLACE  UNTIL  NEAR  OR  AT  THE  TlME  OF  DEATH  IS 
CONTRARY  TO  THE  TEACHING  OF  THE  BlBLE,  for — 

(a)  The  Bible  nowhere  states  or  suggests  that  we  can¬ 
not  be  entirely  cleansed  from  sin  while  in  health  and 
strength ;  all  its  commands  and  promises  about  holiness 
relate  to  the  present,  and  it  plainly  says  that  we  ought  to 
be  holy  in  this  life. 

“That  we  being  delivered  out  of  the  hand  of  our 
enemies  might  serve  Him  without  fear,  in  holiness  and 
righteousness  before  Him,  all  the  days  of  our  life” 
(Luke  1.  74,  75). 


(b)  The  Bible  nowhere  states  that  the  soul’s  connec¬ 
tion  with  the  body  is  a  hindrance  to  its  entire  sanctifica¬ 
tion,  but  it  shows  that  the  body,  with  all  its  appetites, 
powers,  and  members,  is  to  be  sanctified  to  God. 

“Ye  are  bought  with  a  price:  therefore  glorify  God  in 
your  body,  and  in  your  spirit,  which  are  God’s”  (1 
Corinthians  vi.  20). 

“That  the  life  also  of  Jesus  might  be  made  manifest  in 
our  body”  (2  Corinthians  iv.  10). 

“Yield  yourselves  unto  God,  as  those  that  are  alive  from 
the  dead,  and  your  members  as  instruments  of  right¬ 
eousness  unto  God”  (Homans  vi.  13). 

(c)  The  Bible  teaches  that  it  is  the  Blood  of  Christ, 
and  not  “the  last  enemy,”  that  cleanses  from  sin. 

“The  blood  of  Jesus  Christ  .  .  .  cleanseth  us  from  all 
•In”  (1  John  i.  7). 


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4.  Unbelief  concerning  the  Possibility  of  Entire 
Sanctification  is  due  to  Various  Causes,  the  chief  of 
which  are  as  follows : — 

(a)  Some  conclude  that  Holiness  is  impossible  because 
many  earnest  Christians  neither  teach  it  nor  believe  in  it. 

To  this  we  answer  that  it  is  true  the  subject  is  seldom 
written  or  spoken  about  and  that  comparatively  few  enjoy 
the  experience,  while  many  do  not  believe  in  it.  At  the 
same  time  our  standard  must  not  be  the  opinions  or 
attainments  of  men,  but  the  Word  of  God,  which,  in  many 
ways,  shows  Holiness  to  be  possible. 

“We  dare  not  make  ourselves  of  the  number,  or  compare 
ourselves  with  some  that  commend  themselves:  but  they 
measuring:  themselves,  by  themselves,  and  comparing’ 
themselves  among  themselves,  are  not  wise”  (2  Corin¬ 
thians  x.  12) . 

“To  the  law  and  to  the  testimony:  if  they  speak  not 
according  to  this  word,  it  is  because  there  is  no  light 
in  them"  (Isaiah  viii.  20). 

(b)  It  is  sometimes  claimed  that  certain  Bible  passages 
deny  the  possibility  of  Holiness. 

To  this  we  answer  that  the  Bible,  as  a  whole,  clearly 
teaches  Holiness,  and  that  the  passages  referred  to  only 
seem  contrary  to  such  teaching  when  taken  from  their 
context.  Examples  of  such  passages  are : — 

i.  “If  we  say  we  have  no  sin  we  deceive  ourselves  and 
the  truth  is  not  in  us”  (1  John  i.  8). 

This  cannot  mean  that  holiness  is  impossible,  be¬ 
cause  the  previous  verse  says,  “The  blood  of 
Jesus  Christ  .  .  .  cleanseth  us  from  all  sin,”  and 
the  following  verse  says,  “He  is  faithful  and  just 
to  forgive  us  our  sins  and  to  cleanse  us  from  all 
unrighteousness.” 

The  right  interpretation  is  that  those  who  say  they 
have  no  sin,  when  they  have,  are  self-deceived 
and  assert  what  is  untrue,  whether  they  be  sin¬ 
ners  who  say  they  have  never  sinned,  or  profess¬ 
ing  Christians  who  continue  sinning  and  yet  say 
they  have  no  sin  because  their  sins  are  imputed 
to  Christ. 

il.  “For  a  just  man  falleth  seven  times,  and  riseth  up 
again ”  (Proverbs  xxiv.  16).  The  correct  mean- 


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ing  is  shown  by  the  context ;  it  is  trouble  and  not 
sin,  into  which  a  just  man  falls  ( see  verse  10). 

iii.  “In  many  things  we  offend  all”  (James  iii.  2).  The 
explanation  is  that  the  word  “we”  is  frequently 
used  by  speakers  when  referring  to  people  gener¬ 
ally  with  no  intent  to  include  themselves  as  in¬ 
dividuals.  The  context  plainly  shows  that  the 
“we”  here  used  has  no  reference  to  James  and 
saved  people  (see  verses  1,  3  and  9). 

(c)  Some  say  that  if  all  sin  were  destroyed  the  Chris¬ 
tian  would  have  no  fight,  and  they  quote:  “The  flesh 
lusteth  against  the  Spirit,  and  the  Spirit  against  the  flesh ; 
and  these  are  contrary  the  one  to  the  other :  so  that  ye  can¬ 
not  do  the  things  that  ye  would”  (Galatians  v.  17). 

To  this  we  answer  that  this  passage,  as  the  context 
shows  (see  verses  7,  16,  24,  25),  does  not  describe  the 
experience  proper  to  saved — not  to  mention  entirely  sanc¬ 
tified — people.  The  sanctified  soul  has  no  enemies  within, 
but  has  a  fierce  conflict  with  the  Devil  outside. 

“Be  sober,  be  vigilant;  because  your  adversary  the 
devil,  as  a  roaring  lion,  walketh  about,  seeking  whom 
he  may  devour;  whom  resist  steadfast  in  the  faith”  (1 
Peter  v.  8,  9). 

“Put  on  the  whole  armour  of  God,  that  ye  may  be  able 
to  stand  against  the  wiles  of  the  devil”  (Ephesians  vi. 
11). 

(d)  Others  disbelieve  in  Holiness  because  they  think 
that  some  sin  is  necessary  to  keep  us  humble. 

Our  answer  is,  that  this  is  simply  saying  we  must  sin 
“that  grace  may  abound,”  which  is  condemned  by  Paul 
(Romans  vi.  1).  To  say  that  sin  is  necessary  to  keep  us 
humble,  is  to  infer  that  sin  is  more  powerful  than  the 
grace  of  God. 

(e)  Some  claim  that  they  have  never  seen  a  holy  per¬ 
son.  We  reply  that  possibly  they  have  avoided  the  com¬ 
pany  of,  and  refused  association  with,  holy  people,  or  it 
may  be  that  when  they  have  met  holy  people  they  have 
failed  to  recognize  them  as  such  because  of  their  own 
unbelief  in  holiness.  The  Scribes  and  Pharisees  said 
even  of  Christ,  “He  hath  a  devil.” 

(f)  Some  say  that  an  entirely  sanctified  soul  would  no 
longer  need  the  Blood  of  Christ. 


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We  answer  that  the  Blood  that  cleanses  is  continually 
needed  to  keep  us  clean,  and  the  power  that  saves  from 
sin  is  needed  to  keep  from  sin.  To  assert  the  contrary 
is  like  saying  that  a  fruit-bearing  branch  no  longer  needs 
to  be  united  to  the  vine,  or  that  a  perfectly  light  room  no 
longer  needs  the  sun. 

(g)  Many  consider  Holiness  impossible  because  they 
misunderstand  it.  Owing  to  wrong  teaching,  or  lack  of 
teaching,  they  confuse  it  with  the  idea  of  sinless  perfec¬ 
tion  or  with  something  else  which  it  is  not  (see  Section  /, 
paragraph  5,  of  this  Chapter). 

(h)  Sometimes  unbelief  is  due  to  evil  in  the  person's 
own  heart.  At  some  time  in  the  past  he  has  been  brought 
face  to  face  with  the  fact  that  God  wants  to  cleanse  him 
fully,  but  his  unsanctified  nature  has  made  him  unwilling 
for  all  that  this  would  mean,  so  he  has  shut  his  eyes  to 
the  light.  If  he  consecrates  himself  fully  to  God  he  will 
soon  see  that  Holiness  is  possible. 

Section  III. — ITS  ATTAINMENT 

1.  The  Bestowal  of  Entire  Sanctification,  as 
with  every  other  gift  of  God’s  grace,  is  conditional — it 
depends  upon  the  whole-hearted  co-operation  of  the  per¬ 
son  to  be  benefited. 

Assuming  that  conversion  has  already  taken  place, 
the  necessary  conditions  are:  Conviction,  Renunciation, 
Consecration,  Faith. 

2.  The  First  Condition  of  Entire  Sanctification 
is  Conviction;  that  is,  seeing  the  need  for  being  made 
holy. 

(a)  Conviction  for  Holiness  includes:  realizing  the  in¬ 
ward  sin  that  exists;  hating  it,  no  matter  what  form  it 
may  assume;  believing  its  removal  possible;  seeing  Holi¬ 
ness  to  be  both  a  duty  and  a  privilege;  and  earnestly  de¬ 
siring  deliverance. 

(b)  Such  conviction  is  at  first  brought  about  by  tb“ 
Holy  Spirit,  but  the  soul  must  voluntarily  respond  to  His 
promptings  by  facing  its  own  sinfulness  and  by  whole- 


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heartedly  seeking  Holiness,  if  this  great  blessing  is  to  be 
obtained. 

“When  He  is  come.  He  will  convict  the  world  in  respect 
of  sin,  and  of  righteousness,  and  of  judgment”  (John 
xvi.  8,  R.Y.). 

(c)  Conviction  for  Holiness  leads  the  soul  to  realize 
and  to  sorrow  over — not  merely  outward  acts  of  sin,  but 
its  own  inward  evils,  such  as — 

Pride,  or  an  undue  sense  of  one’s  own  importance, 
fostered  by  the  consciousness  of  some  real  or  fancied 
superiority. 

Vanity,  or  love  of  display. 

Selfish  Ambition — the  craving  for  position,  power, 
wealth,  or  dignity,  for  its  own  sake. 

Evil  Temper,  even  though  curbed  and  mastered. 

Malice,  together  with  hatred,  bitterness,  revenge. 

Covetousness,  or  undue  craving  for  possessions  of  any 
kind. 

Lust,  or  bondage  to  bodily  appetites. 

Sloth,  Love  of  the  World,  Selfishness,  Envy,  and  want 
of  thorough  truthfulness. 

An  experience  which  reveals  such  evils,  or  some  of 
them,  in  all  their  hideousness,  is  necessarily  painful,  as 
Isaiah  found  when  he  exclaimed : — 

“Woe  is  me!  for  I  am  undone;  because  I  am  a  man  of 
unclean  lips,  and  I  dwell  in  the  midst  of  a  people  of 
unclean  lips:  for  mine  eyes  have  seen  the  King,  the  Lord 
of  Hosts”  (Isaiah  vi.  5). 

(d)  Various  means  are  used  by  the  Holy  Spirit  to 
bring  about  conviction  for  Holiness ;  for  example,  a  fresh 
vision  of  God  (as  with  Isaiah),  a  sense  of  unrest  in  the 
soul,  a  holy  life,  a  Holiness  testimony,  the  proclaiming  of 
Holiness,  a  book  or  article. 

(e)  True  conviction  for  Holiness  is  marked  by  self- 
abasement  and  humility,  and  it  leads  naturally  to  com¬ 
pliance  with  the  further  conditions  of  Holiness — renuncia¬ 
tion,  consecration,  and  faith. 

3.  The  Second  Condition  of  Entire  Sanctifica¬ 
tion  is  Renunciation  ;  that  is,  giving  up  everything 
opposed  to  the  will  of  God. 


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(a)  Renunciation  must  be  for  ever ,  and  it  must  be 
entire,  including: — 

i.  All  that  is  known  to  be  wrong. 

“Let  us  lay  aside  every  weight,  and  the  sin  which  doth 
so  easily  beset  us”  (Hebrews  xii.  1). 


ii.  Everything  that  seems  doubtful,  for  the  Bible 
shows  such  to  be  sinful. 

“Happy  is  he  that  condemneth  not  himself  in  that  thing 
which  he  alloweth”  (Romans  xiv.  22). 

“He  that  doubteth  is  damned  [or  condemned]”  (Romans 
xiv.  23). 


(b)  Renunciation  will  include  many  common  habits. 

For  example: — 

i.  Strong  Drink,  even  in  moderation,  must  be  given 

up,  because  the  practice  is  wasteful,  injurious, 
and  productive  of  misery,  wickedness,  and  dam¬ 
nation;  because  the  influence  of  a  moderate 
drinker  may  lead  weaker  people  to  drunkenness ; 
and  because  the  whole  spirit  of  the  Bible  is 
against  it  (see  (c)  of  this  paragraph),  many 
passages  expressly  condemning  it. 

ii.  The  use  of  Tobacco  must  be  abandoned,  because 

the  practice  is  wasteful  (of  both  time  and  money) , 
injurious  (nicotine  being  a  poison),  dirty,  selfish 
(causing  annoyance  to  others),  unnecessary, 
contrary  to  the  general  teaching  of  the  Bible  ( see 

(c)  of  this  paragraph) ,  and  at  best,  doubtful. 

iii.  Fashionable  dress  and  worldly  adornment  must  be 

put  off,  because  the  practice  tends  to  gratify  and 
to  encourage  pride;  it  absorbs  time,  thought, 
and  money  which  could  be  better  employed ;  it  is, 
at  best,  doubtful;  and  the  general  teaching  of 
the  Bible  is  against  it  (see  (c)  of  this  para¬ 
graph),  several  passages  particularly  condemn¬ 
ing  it. 

“Whose  adorning  let  it  not  be  that  outward  adorning  of 
plaiting  the  hair,  and  of  wearing  of  gold,  and  of  putting 
on  of  apparel”  (1  Peter  iii.  3). 

“Moreover  the  Lord  saith.  Because  the  daughters  of 
Zion  are  haughty,  and  walk  with  stretched  forth  necks 
and  wanton  eyes,  walking  and  mincing  as  they  go,  and 
making  a  tinkling  with  their  feet:  therefore  the  Lord 


ENTIRE  SANCTIFICATION 


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will  smite  with  a  scab  the  crown  of  the  head  of  the 
daughters  of  Zion,  and  the  Lord  will  discover  their 
secret  parts"  (Isaiah  iii.  16,  17). 

“I  will  therefore  .  .  .  that  women  adorn  themselves  in 
modest  apparel,  with  shamefacedness  and  sobriety;  not 
with  broidered  hair,  or  gold,  or  pearls,  or  costly  array: 
but  (which  becometh  women  professing  godliness)  with 
good  works"  (1  Timothy  ii.  8-10). 


iv.  Any  doubtful  practice  must  be  left  off ,  whether 
connected  with  mind,  body,  family,  business,  rec¬ 
reation,  dealings  with  comrades,  or  anything  else. 

(c)  The  Bible  clearly  sets  forth  principles  which 
should  govern  the  daily  conduct  of  God's  people,  particu¬ 
larly  with  regard  to  such  renunciations  as  those  just  re¬ 
ferred  to.  For  example,  it  teaches  that — 

i.  God's  people  should  be  separate  from  the  world  in 

spirit  and  conduct. 

"Wherefore  come  out  from  among  them,  and  be  ye 
separate,  saith  the  Lord,  and  touch  not  the  unclean 
thing;  and  I  will  receive  you,  and  will  be  a  Father 
unto  you,  and  ye  shall  be  My  sons  and  daughters,  saith 
the  Ford  Almighty"  (2  Corinthians  vi.  17,  18). 

ii.  Habits  which  influence  others  wrongly  ought  to  be 

given  up,  even  though  harmless  to  those  who 
practise  them. 

"But  take  heed  lest  by  any  means  this  liberty  of  yours 
become  a  stumbling-block  to  them  that  are  weak.  .  .  . 
And  through  thy  knowledge  shall  the  weak  brother 
perish,  for  whom  Christ  died?  .  .  .  Wherefore,  if  meat 
make  my  brother  to  offend,  I  will  eat  no  flesh  while  the 
world  standeth,  lest  I  make  my  brother  to  offend"  (1 
Corinthians  viii.  9,  11,  13). 

"It  is  good  neither  to  eat  flesh,  nor  to  drink  wine,  nor 
anything  whereby  thy  brother  stumbleth,  or  is  offended, 
or  is  made  weak"  (Romans  xiv.  21). 

iii.  Everything,  including  the  exercise  of  bodily  appe¬ 

tites,  such  as  eating  and  drinking,  should  be 
done  to  the  dory  of  God. 

"Whether  therefore  ye  eat,  or  drink,  or  whatsoever  ye 
do,  do  all  to  the  glory  of  God"  (1  Corinthians  x.  31). 


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iv.  The  body  is  to  be  honored  and  treated  as  God's 
dwelling-place ,  and  hence  should  not  be  polluted 
or  injured. 

“What?  know  ye  not  that  your  body  is  the  temple  of  the 
Holy  Ghost  which  is  in  you,  which  ye  have  of  God,  and 
ye  are  not  your  own?”  (1  Corinthians  vi.  19). 

“If  any  man  defile  the  temple  of  God,  him  shall  God 
destroy;  for  the  temple  of  God  is  holy,  which  temple  ye 
are”  (1  Corinthians  iii.  17). 

(d)  It  is  but  reasonable  that  seekers  after  Holiness 
should  completely  renounce  everything  wrong  or  doubtful. 
God  could  only  rightly  bestow  so  great  a  blessing  upon 
those  who  separate  themselves  from  all  that  is  opposed  to 
Him. 

4.  The  Third  Condition  of  Entire  Sanctifica¬ 
tion  is  Consecration  ;  that  is,  the  dedication  to  God  of 
ourselves  and  all  we  possess,  to  live  only  to  please  Him 
and  do  His  will. 

(a)  The  need  for  consecration  is  seen  when  we  re¬ 
member  that,  at  the  Fall,  Adam  forsook  his  life  of  entire 
consecration  to  God ;  he  set  up,  as  it  were,  to  be  his  own 
master  instead  of  being  God’s  servant,  and  started  pleas¬ 
ing  himself  instead  of  living  to  please  God.  All  men  are, 
by  nature,  in  the  same  condition  as  that  to  which  Adam 
fell. 

By  consecration  a  man  once  again  yields  himself  fully 
to  God  to  live  only  to  please  Him. 

(b)  Consecration  to  God  must  be  both  entire  and  real. 

i.  To  be  entire  it  must  include  the  body,  with  all  its 

members  and  powers;  the  mind,  with  all  its 
faculties ;  the  heart,  with  all  its  capacities ;  also 
goods,  money,  family,  influence,  reputation, 
time,  ability,  life — indeed,  everything. 

ii.  To  be  real  it  must  be  not  in  imagination  or  senti¬ 

ment  merely,  but  everything  must  henceforth 
actually  be  used  as  belonging  to  God  and  not  to 
ourselves. 

History  has  sometimes  supplied  illustrations  of  the 
kind  of  consecration  required.  Loyal  subjects  of  a  de¬ 
throned  monarch  have  placed  unreservedly  at  his  dis- 
nosal  themselves,  their  goods,  their  families,  their  lives — 


ENTIRE  SANCTIFICATION 


141 


in  fact,  their  all — in  order  to  help  their  sovereign  to  re¬ 
gain  his  lost  throne.  In  the  same  way  God’s  true-hearted 
followers  now  place  at  His  disposal  themselves,  and  all 
they  possess,  in  order  to  help  Him  to  regain  His  rightful 
throne  in  the  hearts  of  mankind. 

(c)  Consecration  may,  in  some  respects,  be  likened 
both  to  a  sacrifice  and  to  crucifixion. 

i.  Consecration  is  like  a  sacrifice  because  by  it  we 

give  ourselves  up  to  God  as  the  animals  were 
given  up  to  Him  in  olden  times,  the  difference 
being  that  ours  is  a  living,  not  a  dead,  sacrifice. 

“I  beseech  you  therefore,  brethren,  by  the  mercies  of 
God,  that  ye  present  your  bodies  a  living  sacrifice,  holy, 
acceptable  unto  God,  which  is  your  reasonable  service” 
(Romans  xii.  1). 

ii.  Consecration  is  like  crucifixion  because  it  involves 

painful  dying  to  many  things  very  precious  to 
the  natural  man,  such  as  undue  love  of  self,  the 
admiration  of  the  world,  the  ownership  of  goods, 
inordinate  love  of  kindred  and  friends,  choosing 
one’s  own  way. 

“I  am  crucified  with  Christ;  nevertheless  I  live;  yet 
not  I,  but  Christ  liveth  in  me”  (Galatians  ii.  20). 

“God  forbid  that  I  should  glory,  save  in  the  cross  of 
our  L,ord  Jesus  Christ,  by  whom  the  world  is  crucified 
unto  me,  and  I  unto  the  world”  (Galatians  vi.  14). 

When  once  a  man’s  possessions  have  been  conse¬ 
crated  to  God  he  will  use  them,  as  God  directs 
him,  in  the  way  that  seems  most  likely  to  ad¬ 
vance  God’s  Kingdom,  whether  this  be  by  selling 
all  that  he  does  not  actually  need,  and  devoting 
the  proceeds  to  God’s  cause  right  away,  or  by 
retaining  his  property  and  using  in  God’s  serv¬ 
ice  the  income  which  it  brings  to  him. 

(d)  Renunciation  and  Consecration  differ  from  each 
other  in  that — 

Renunciation  means  giving  up  what  is  against  God. 

Consecration  means  giving  up  all  we  have  to  be  used 
for  God. 

(e)  Consecration,  although  a  condition  of  sanctifica¬ 
tion,  must  not  be  mistaken  for  sanctification  itself.  Con¬ 
secration  is  an  act  done  by  man  before  God  sanctifies  him ; 


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sanctification  is  a  work  done  by  God  within  man  after 
man  has  done  his  part. 

5.  The  Fourth  Condition  of  Entire  Sanctifica¬ 
tion  is  Faith  ;  that  is,  the  act  of  simple  heart-trust  by 
which  the  soul  commits  itself  to  God  and  believes  that  He 
does  now  sanctify  according  to  His  promises. 

“If  we  confess  our  sins,  He  is  faithful  [to  His  own 
promise]  and  just  [to  the  suffering  and  agony  of  His 
Son,  which  purchased  the  blessing]  to  forgive  us  our 
sins,  and  to  cleanse  us  from  all  unrighteousness"  (1 
John  i.  9). 

“Then  will  I  sprinkle  clean  water  upon  you,  and  ye  shall 
be  clean:  from  all  your  filthiness  and  from  all  your 
idols  will  I  cleanse  you"  (Ezekiel  xxxvi.  25). 

“He  is  able  also  to  save  them  to  the  uttermost  that  come 
unto  God  by  Him,  seeing  He  ever  liveth  to  make  inter¬ 
cession  for  them"  (Hebrews  vii.  25.) 

(a)  Faith  for  Sanctification ,  or  Sanctifying  Faith,  is 
of  the  same  kind  as  Saving  Faith.  Neither  new  nor 
stronger  faith  is  necessary,  but  the  same  faith  exercised 
for  a  different  object. 

(b )  Sanctifying  Faith  involves  the  intellectual  belief 
that  God  is  able,  is  willing,  and  has  promised,  to  sanctify. 
But  it  goes  beyond  this  to  the  heart-trust  which  believes 
that  God  does  now  sanctify.  Thus  it  is  present  faith. 

(c)  Faith  for  deliverance  from  sin  can  manifestly  only 
be  exercised  when  the  previous  conditions  are  fully  com¬ 
plied  with,  for  without  conviction  of  sin  deliverance  would 
not  be  sought,  while  any  holding  back  in  renunciation  or 
consecration  would  naturally  condemn,  and — “If  our 
heart  condemn  us  not,  then  have  we  confidence  towards 
God”  (1  John  iii.  21). 

(d)  Sanctifying  Faith  speaks  somewhat  as  follows: 
“I  do  here  and  now  commit  myself  fully  to  God;  I  be¬ 
lieve  that  He  receives  me,  that  the  Blood  of  Jesus  Christ, 
according  to  God’s  promise,  does  now  cleanse  me  from  all 
inward  sin,  making  me  pure  in  heart  before  Him,  and  I 
believe  that  He  will  keep  that  which  I  now  commit  to 
Him.” 

(e)  The  foundation  or  ground  of  Sanctifying  Faith  is 
God’s  promises  and  His  faithfulness — not  feelings,  upon 
which  many  try  to  base  it. 

“Blessed  are  they  that  have  not  seen,  and  yet  have 
believed"  (John  xx.  29). 


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6.  Assurance  of  Entire  Sanctification  is  given 
by  the  Holy  Spirit. 

“Now  we  have  received,  not  the  spirit  of  the  world,  but 
the  Spirit  which  is  of  God,  that  we  might  know  the 
things  that  are  freely  given  to  us  of  God  [Sanctifica¬ 
tion  being  one  of  these]”  (1  Corinthians  ii.  12). 

“Hereby  know  we  that  He  abideth  in  us,  by  the  Spirit 
which  He  hath  given  us”  (1  John  iii.  24). 

“Hereby  we  know  that  we  dwell  in  Him,  and  He  in  us, 
because  He  hath  given  us  of  His  Spirit”  (1  John  iv.  13). 


Usually  assurance  is  given  as  soon  as  faith  is  exer¬ 
cised,  but  sometimes  faith  is  tested  by  assurance  being 
withheld  for  a  time.  In  such  a  case  the  person  should 
maintain  his  consecration  and  his  faith  in  God’s  promises 
until  the  assurance  comes,  like  Abraham,  who  patiently 
watched  and  protected  his  sacrifices  until  God  rewarded 
his  obedient  faith  by  appearing  to  him  in  the  form  of 
fire  (see  Genesis  xv.). 

7.  Sanctification  is  the  Work  of  God.  Man’s 
consecration  and  faith  do  not  sanctify;  they  are  simply 
conditions  upon  which  God’s  sanctifying  grace  is  given. 

8.  Entire  Sanctification  takes  place  instan¬ 
taneously — in  the  same  sense  that  death  takes  place 
instantaneously.  A  man  may  be  dying  for  some  time, 
but  he  does  not  die  until  the  instant  his  soul  is  separated 
from  his  body;  then  he  lives  the  life  of  eternity.  So  a 
person  may  be  some  time  reaching  the  point  of  entire 
freedom  from  sin,  but  he  is  only  dead  to  sin  when  sin  is 
separated  from  his  soul,  and  at  that  instant  he  lives  the 
full  life  of  love. 

9.  The  Entirely  Sanctified  are  kept  only  by 
God,  who,  by  His  Spirit,  dwells  within  them  and  pro¬ 
duces  ever  increasingly  in  their  lives  His  own  blessed 
‘"fruits”  (see  Galatians  v.  22,  23).  They  must,  however, 
do  their  part  by  continuing  their  consecration  and  trust, 
and  by  using  God’s  appointed  means  for  spiritual  growth, 
such  as  prayer,  Bible-reading,  testimony,  responding  to 
the  Spirit’s  voice  within,  and  submitting  in  all  things  to 
God. 

“Abide  in  Me,  and  I  in  yon.  As  the  branch  cannot  bear 
frnit  of  itself,  except  it  abide  in  the  vine;  no  more  can 
ye,  except  ye  abide  in  Me”  (John  xv.  4). 


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“That  Christ  may  dwell  in  your  hearts  by  faith” 
(Ephesians  iii.  17). 

“Being  filled  with  all  the  fruits  of  righteousness  which 
are  by  Jesus  Christ”  (Philippians  i.  11). 

“Kept  by  the  power  of  God  through  faith”  (1  Peter  i.  5). 


Section  IV.— ITS  RESULTS 

1.  There  are  Certain  Fruits  by  which  the  Pos¬ 
sessor  of  Entire  Sanctification  may  confirm  his 
Confidence  that  he  has  it.  These  will  be  realized  in 
his  own  inner  experience,  and  will  also  be  evident  in  his 
outward  life,  although  in  the  case  of  those  who  have 
lived  devotedly  before  obtaining  the  Blessing  there  may 
not  appear  to  other  people  to  be  a  very  great  difference. 

2.  Among  the  General  Fruits  or  Results  found 

in  all  entirely  sanctified  people,  are — 

(a)  Perfect  inward  peace — the  natural  outcome  of 
all  controversy  with  God  having  ceased. 

“The  peace  of  God,  which  passeth  all  understanding, 
shall  keep  your  hearts  and  minds  through  Christ  Jesus” 
(Philippians  iv.  7). 


fb)  Usually  a  great  deal  of  joy,  and  sometimes 
periods  of  heavenly  rapture. 

“Ye  rejoice  with  joy  unspeakable  and  full  of  glory” 
(1  Peter  i.  8). 


(c)  A  simple ,  constant  trust  in  God,  which  relies  upon 
Him  in  all  the  circumstances  of  life,  and  expects  from 
Him  great  spiritual  blessings. 

“He  staggered  not  at  the  promise  of  God  through  un¬ 
belief;  but  was  strong  in  faith,  giving  glory  to  God” 
(Romans  iv.  20). 


(d)  A  perfect  and  hearty  agreement  with  the  will  of 
God,  as  to  all  we  must  do  or  suffer. 

“That  ye  may  stand  perfect  and  complete  in  all  the  will 
of  God”  (Colossians  iv.  12). 

“I  delight  to  do  Thy  will,  O  my  God”  (Psalm  xl.  8). 

“It  is  God  that  worketh  in  you  both  to  will  and  to  do 
of  His  good  pleasure”  (Philippians  ii.  13). 


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145 


(e)  Steadfast  love  to  God  and  man,  manifesting  itself 
in  tenderness  of  heart  towards  both,  with  watchful  eager¬ 
ness  to  serve  in  every  way  possible. 

“Whoso  keepeth  His  word,  in  him  verily  is  the  love  of 
God  perfected”  (1  John  ii.  5). 

“If  we  love  one  another,  God  dwelleth  in  us,  and  His 
love  is  perfected  in  us”  (1  John  iv.  12). 


(f)  Progress  in  spiritual  life  and  in  usefulness. 

“That  your  love  may  abound  yet  more  and  more  in 
knowledge  and  in  all  judgment”  (Philippians  i.  9). 
“Forgetting  those  things  which  are  behind,  and  reach¬ 
ing  forth  unto  those  things  which  are  before,  I  press 
toward  the  mark  for  the  prize  of  the  high  calling  of 
God  in  Christ  Jesus”  (Philippians  iii.  13,  14). 

(g)  Devotion  to  the  service  of  God,  such  as  entirely 
does  away  with  selfish  ambition  and  love  of  worldly 
pleasure. 

“For  the  love  of  Christ  constraineth  us”  (2  Corinthians 
v.  14). 

“I  will  very  gladly  spend  and  be  spent  for  you”  (2  Cor¬ 
inthians  xii.  15). 


(h)  Readiness  to  witness  for  Christ  and  of  Full  Sal¬ 
vation,  at  every  opportunity,  both  in  public  and  private. 

“Ye  shall  receive  power,  after  that  the  Holy  Ghost  is 
come  upon  you:  and  ye  shall  be  witnesses  unto  Me” 
(Acts  i.  8). 

“That  which  we  have  seen  and  heard  declare  we  unto 
you,  that  ye  also  may  have  fellowship  with  us :  and 
truly  our  fellowship  is  with  the  Father,  and  with  His 
Son  Jesus  Christ”  (1  John  i.  3). 

“We  cannot  but  speak  the  things  which  we  have  seen 
and  heard”  (Acts  iv.  20). 


(i)  Complete  victory  over  every  besetment,  passion,  or 
habit  which  previously  was  a  cause  of  defeat  or  condem¬ 
nation,  and  usually  perfect  deliverance  from  the  besetment 
itself. 

“In  all  these  things  we  are  more  than  conquerors 
through  Him  that  loved  us”  (Romans  viii.  37). 

3.  In  Salvation  Army  Officers  the  Fruits  of 
Entire  Sanctification  are  Specially  Manifest  in 
the  Way  they  fulfil  their  Duties  and  Responsi¬ 
bilities;  in  fact,  it  is  impossible  to  be  a  really  efficient 
Officer  without  this  Blessing.  In  particular : — 


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(a)  Sanctified  Officers  take  an  interest  in  their  work 
in  a  way  that  is  possible  only  to  those  who  do  what  is 
customary  with  their  whole  heart. 

(b)  They  show  a  careful,  earnest  love  to  all  their  peo¬ 
ple,  without  partiality  or  respect  of  persons. 

(c)  They  are  full  of  brotherly  love  to  their  comrade 
Officers,  esteeming  others  better  than  themselves,  and 
willing  that  others  should  be  honored  equally  with,  or 
more  than,  themselves. 

(d)  They  ever  put  the  interests  of  God’s  Kingdom 
and  The  Army  before  their  own  ease  and  advantage,  and 
are,  therefore,  always  to  be  relied  upon  to  carry  out  in¬ 
structions  heartily. 

(e)  They  are  able  calmly  to  trust  God  and  fight  on  for 
victory  amidst  difficulties  of  every  kind,  and  humbly  to 
remain  childlike  amidst  the  greatest  success. 

(f)  Their  private,  as  well  as  their  public  life,  proves 
that  they  are  living  for  God  alone,  their  spirit  and  their 
testimony  tending  to  draw  everyone  around  them  nearer 
to  God  and  to  self-sacrifice  for  Him. 


CHAPTER  XI 


LAST  THINGS 

Sec.  I. — D  eath  and 
After. 

“  II. — The  Return  of 

Jesus  Christ. 

“  III. — Resurrection. 

“We  believe  in  the  immortality  of  the  soul;  in  the 
resurrection  of  the  body;  in  the  general  judgment 
at  the  end  of  the  world;  in  the  eternal  happiness 
of  the  righteous;  and  in  the  everlasting  punish¬ 
ment  of  the  wicked/’ 

Section  I.— DEATH  AND  AFTER 

1.  The  Bible  is  our  Only  Source  of  Knowledge 
CONCERNING  EXISTENCE  IN  A  FUTURE  STATE.  The  Old 
Testament  says  but  little  upon  the  subject,  but  a  great 
deal  is  to  be  found  in  the  teaching  of  Christ  and  His 
Apostles,  as  set  forth  in  the  New  Testament.  Although 
no  attempt  is  made  to  satisfy  mere  curiosity,  and  many 
questions  must  evidently  remain  unanswered  until  the 
veil  is  withdrawn  which  now  hides  the  unseen,  yet  suf¬ 
ficient  is  revealed  for  man’s  guidance,  encouragement, 
and  warning. 

2.  Death  is — 

(a)  The  cessation  of  physical  life  and  separation  of 
the  soul  from  the  body. 

“Then  shall  the  dust  return  to  the  earth  as  it  was;  and 
the  spirit  shall  return  unto  God  who  grave  it”  (Ecclesi¬ 
astes  xii.  7). 

(b)  The  consequence  of  sin. 


Sec.  IV. — Judgment. 
“  V.— Hell. 

“  VI. — Heaven. 


“By  one  man  sin  entered  into  the  world,  and  death  by- 
sin  $  and  so  death  passed  upon  all  men,  for  that  all 
have  sinned”  (Romans  v.  12). 


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3.  The  Soul  is  Immortal:  it  will  never  cease  to 
exist. 

Men  instinctively  feel  that  they  will  live  on  after 
death.  This  feeling  is  reflected  in  nearly  all  heathen  re¬ 
ligions.  The  Bible  confirms  it  by  taking  for  granted  the 
immortality  of  the  soul.  This  may  be  seen  from  the  fol¬ 
lowing  : — 

(a)  Man's  soul  is  represented  as  of  inestimable  value. 
It  was  inbreathed  by  God  and  returns  to  God ;  it  is  worth 
more  than  the  whole  world ;  it  required  the  sacrifice  of 
the  Son  of  God  for  its  redemption. 

“God  .  .  .  breathed  into  his  nostrils  the  breath  of  life; 
and  man  became  a  living  soul”  (Genesis  ii.  7). 

“Then  shall  the  dust  return  to  the  earth  as  it  was ; 
and  the  spirit  shall  return  unto  God  who  gave  it  (Ec¬ 
clesiastes  xii.  7). 

“What  is  a  man  profited,  if  he  shall  gain  the  whole 
world,  and  lose  his  own  soul?”  (Matthew  xvi.  26). 

“Ye  were  not  redeemed  with  corruptible  things,  .  .  . 
but  with  the  precious  Blood  of  Christ”  (1  Peter  i.  18,  19). 

(b)  Many  warnings,  appeals,  threats,  and  promises 
have  no  meaning  unless  the  soul  is  immortal.  Thus, 
God’s  faithful  people  are  promised  an  “inheritance  incor¬ 
ruptible,  and  undefiled,  and  that  fadeth  not  away”  (1 
Peter  i.  4),  while  Judas  was  warned  that  it  would  have 
been  good  for  him  “if  he  had  not  been  born”  (Matthew 
xx vi.  24). 

(c)  Future  punishment  and  reward  are  alike  said  to 
be  eternal  (see  Sections  V  and  VI  of  this  Chapter ). 
Some  are  to  enjoy  “everlasting  life on  others  “the  wrath 
of  God  abideth”  (John  iii.  36). 

4.  Due  Recompense  for  Right  or  Wrong  awaits 
Men  after  Death.  This  is  taught  as  follows : — 

(a)  Men  everywhere  have  an  inward  conviction  that, 
after  death,  they  will  meet  zvith  just  reward  or  punish¬ 
ment.  All  feel  that  good  and  evil  ought  to  receive  what 
they  deserve,  yet  such  recompense  is,  in  this  life,  very 
uncertain  and  irregular;  frequently  the  wicked  prosper, 
while  others  suffer — sometimes  even  death  itself — for 
doing  right.  The  natural  conclusion  is  that  so  incom¬ 
plete  a  condition  of  things  ought  to  be  put  right  here¬ 
after. 

(b)  The  Bible  foretells  the  future  recompense  of  both 


LAST  THINGS 


149 


the  good  and  the  wicked — to  be  announced  at  the  Day  of 
Judgment  (see  Section  IV  of  this  Chapter). 

“It  is  appointed  unto  men  once  to  die,  but  after  this  the 
judgment”  (Hebrews  ix.  27). 

“Be  not  deceived;  God  is  not  mocked;  for  whatsoever 
a  man  soweth,  that  shall  he  also  reap”  (Galatians  vi, 
7,  8). 

5.  The  Bible  teaches  that  Death  ends  the  Op¬ 
portunity  for  Salvation. 

(a)  Bible  exhortations  and  appeals  to  repentance  are 
focused  upon  the  present. 

“Now  is  the  accepted  time;  behold,  now  is  the  day  of 
salvation”  (2  Corinthians  vi.  2). 

“To-day  if  ye  will  hear  His  voice,  harden  not  your 
hearts  .  .  .  But  exhort  one  another  day  by  day,  so  long 
as  it  is  called  To-day”  (Hebrews  iii.  7,  8,  13,  R.V.). 

(b)  The  sentences  to  be  pronounced  on  the  Judg¬ 
ment  Day  are  to  be  determined  by  conduct  during  life — 
by  deeds  done  in  the  body. 

“We  must  all  appear  before  the  judgment  seat  of  Christ ; 
that  every  one  may  receive  the  things  done  in  his  body, 
according  to  that  he  hath  done,  whether  it  be  good  or 
bad”  (2  Corinthians  v.  10).  (See  Matthew  xxv.  31-46.) 

(c)  Man's  spiritual  and  eternal  condition  is  finally 
fxed  at  death,  any  alteration  being  afterwards  impos¬ 
sible. 

“He  that  is  unjust,  let  him  be  unjust  still:  and  he  which 
is  filthy,  let  him  be  filthy  still:  and  he  that  is  righteous, 
let  him  be  righteous  still:  and  he  that  is  holy,  let  him 
be  holy  still”  (Revelation  xxii.  11). 

“Between  us  and  you  there  is  a  great  gulf  fixed,  that 
they  which  would  pass  from  hence  to  you  may  not  be 
able,  and  that  none  may  cross  over  from  thence  to  us” 
(Luke  xvi.  26,  R.Y.). 

(d)  The  Bible  says  nothing  about  Salvation  after 
death ;  on  the  contrary,  it  teaches  the  azofulness  of  dying 
in  sin. 

“If  we  sin  wilfully  after  that  we  have  received  the 
knowledge  of  the  truth,  there  remaineth  no  more  sacri¬ 
fice  for  sins,  but  a  certain  fearful  looking  for  of  judg¬ 
ment  and  fiery  indignation,  which  shall  devour  the 
adversaries.  ...  It  is  a  fearful  thing  to  fall  into  the 
hands  of  the  living  God”  (Hebrews  x.  26,  27,  31). 

“Then  said  Jesus  again  unto  them,  I  go  My  way,  and 
ye  shall  seek  Me,  and  shall  die  in  your  sins:  whither  I 
go,  ye  cannot  come”  (John  viii.  21). 


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6.  The  Bible  teaches,  concerning-  The  Condition  of 
the  Soul  after  Death,  that: — 

(a)  Mental  and  moral  powers,  such  as  memory  and 
conscience,  are  retained.  This  is  made  clear  by  the  story 
of  the  Rich  Man  and  Lazarus  (Luke  xvi.  19-31),  and  by 
the  incident  of  Moses  and  Elijah  at  Christ’s  Transfigur¬ 
ation  (Luke  ix.  30,  31). 

The  Bible  speaks  of  death  as  “sleep”  (as  in  Daniel 
xii.  2,  1  Corinthians  xv.  51,  1  Thessalonians  iv.  14),  be¬ 
cause  so  death  appears'  to  the  onlooker.  This  language, 
however,  does  not  imply  unconsciousness  of  the  soul, 
but— as  in  ordinary  sleep — bodily  inactivity  and  insensi¬ 
bility,  with  certainty  of  returning  powers  later. 

(h)  The  saved  are  happy  and  at  rest  in  the  presence 
of  God. 

“Blessed  are  the  dead  which  die  in  the  Lord  .  .  .  that 
they  may  rest  from  their  labors;  and  their  works  do 
follow  them”  (Revelation  xiv.  13). 

“To-day  shalt  thou  be  with  Me  in  Paradise”  (Luke 
xxiii.  43). 

“Willing  rather  to  be  absent  from  the  body,  and  to  be 
at  home  with  the  Lord”  (2  Corinthians  v.  8,  R.V.). 

“I  am  in  a  strait  betwixt  two,  having  a  desire  to  depart, 
and  to  be  with  Christ;  which  is  far  better”  (Philippians 
i.  23). 

“The  beggar  died,  and  was  carried  by  the  angels  into 
Abraham’s  bosom  .  .  .  now  he  is  comforted”  (Luke  xvi. 
22,  25). 


(c)  The  unsaved  are  in  misery. 

“The  Lord  knoweth  how  ...  to  keep  the  unrighteous 
under  punishment  unto  the  day  of  judgment”  (2  Peter 
ii.  9,  R.V.). 

“In  hell  he  lift  up  his  eyes,  being  in  torments”  (Luke 
xvi.  23). 


Section  II.— THE  RETURN  OF  JESUS  CHRIST 

1.  The  New  Testament  points  forward  to  the 
Return  of  Jesus  Christ,  describing  it  variously  as  “the 
last  day”  (John  vi.  39)  ;  “the  day  of  the  Lord”  (1  Thes¬ 
salonians  v.  2)  ;  “the  coming  of  the  Lord”  (James  v.  7)  ; 
Christ’s  “appearing”  (1  Peter  i.  7)  ;  “the  revelation  of 
Jesus  Christ”  (1  Peter  i.  13). 

2.  The  Time  of  the  Saviour’s  Coming  has  not  been, 
and  is  not  to  be  revealed  beforehand. 


LAST  THINGS 


151 


"He  said  unto  them,  It  is  not  for  you  to  know  the  times 
or  the  seasons,  which  the  Father  hath  put  in  His  own 
power"  (Acts  i.  7). 

"But  of  that  day  and  that  hour  knoweth  no  man,  no, 
not  the  angels  which  are  in  Heaven,  neither  the  Son,  but 
the  Father”  (Mark  xiii.  32). 


3.  The  Bible  makes  known  the  Manner  of  the 
Saviour's  Return,  telling  us  that — 

(a)  He  will  come  “in  like  manner”  as  He  went  away; 
that  is,  in  bodily  form,  and  in  the  clouds  (see  Acts  i. 
9-11). 

"This  same  Jesus,  which  is  taken  up  from  you  into 
Heaven,  shall  so  come  in  like  manner  as  ye  have  seen 
Him  go  into  Heaven"  (Acts  i.  11). 


(b )  He  will  come  suddenly  and  unexpectedly. 

"As  the  days  of  Noe  were,  so  shall  also  the  coming:  of 
the  Son  of  Man  be.  .  .  .  Watch  therefore:  for  ye  kmow 
not  what  hour  your  Lord  doth  come"  (Matthew  xxiv. 
37,  42). 


(c)  He  will  be  seen  and  heard  by  all. 

"Hereafter  shall  ye  see  the  Son  of  Man  sitting:  on  the 
right  hand  of  power,  and  coming  in  the  clouds  of 
Heaven"  (Matthew  xxvi.  64). 

"Behold,  He  cometh  with  clouds;  and  every  eye  shall 
see  Him,  and  they  also  which  pierced  Him"  (Revelation 
i.  7). 

"The  Lord  Himself  shall  descend  from  Heaven  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God"  (1  Thessalonians  iv.  16). 

(d)  He  will  come  in  power  and  glory,  surrounded  by 
His  holy  angels. 

"The  Son  of  Man  shall  come  in  the  glory  of  His  Father 
with  His  angels;  and  then  He  shall  reward  every  man 
according  to  his  works"  (Matthew  xvi.  27). 

4.  The  Purpose  of  Christ's  Coming  will  be  to  raise 
the  dead,  judge  the  world,  and  establish  His  everlasting 
Kingdom. 

"The  trumpet  shall  sound,  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed"  (1  Corinthians 
xv.  62). 

"When  the  Son  of  Man  shall  come  in  His  glory  .  .  . 
before  Him  shall  be  gathered  all  nations:  and  He  shall 
separate  them  one  from  another,  as  a  shepherd  divldetb 
his  sheep  from  the  goats"  (Matthew  xxv.  31,  32). 


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“The  revelation  of  the  Lord  Jesus  from  Heaven  with  the 
angels  of  His  power  in  flaming  fire,  rendering  vengeance 
to  them  that  know  not  God  .  .  .  even  eternal  destruction 
from  the  face  of  the  Lord  .  .  .  when  He  shall  come 
to  be  glorified  in  His  saints  ...  in  that  day”  (2  Thes- 
salonians  i.  7-10,  R.V.). 

5.  The  Bible  intimates  that,  previous  to  the  Com¬ 
ing  of  Christ,  Certain  Events  are  to  take  place; 
among  others : — 

(a)  The  spiritual  restoration  of  God's  Chosen  People, 
the  Jews. 

.  “If  the  casting  away  of  them  [the  Jews]  be  the  reconcil¬ 
ing  of  the  world,  what  shall  the  receiving  of  them  be, 
but  life  from  the  dead?  .  .  .  Blindness  in  part  is  hap¬ 
pened  to  Israel,  until  the  fulness  of  the  Gentiles  be  come 
in”  (Romans  xi.  15,  25). 


(b)  A  great  ingathering  of  the  Gentiles. 

“This  gospel  of  the  kingdom  shall  be  preached  in  all 
the  world  for  a  witness  unto  all  nations;  and  then  shall 
the  end  come”  (Matthew  xxiv.  14). 

“From  the  rising  of  the  sun  even  unto  the  going  down 
of  the  same  My  name  shall  be  great  among  the  Gen¬ 
tiles  .  .  .  for  My  name  shall  be  great  among  the 
heathen,  saith  the  Lord  of  hosts”  (Malachi  i.  11). 

6.  Considerable  differences  of  opinion  exist  among 
God’s  people  upon  matters  connected  with  the  promised 
return  of  Jesus  Christ,  and  among  these  differing  views 
The  Army  does  not  undertake  to  decide  which  is  true. 
Many  prophecies  of  future  events  are  reasonably  open 
to  different  interpretations.  The  One  Certainty  is 
that  Christ  will  return  ;  hence  our  duty  is — 

(a)  To  be  ready  ourselves. 

“Be  ye  also  ready;  for  in  such  an  hour  as  ye  think  not 
the  Son  of  Man  comoth”  (Matthew  xxiv.  44). 


(b)  To  do  our  utmost  to  get  others  ready  also. 

“Warning  every  man,  and  teaching  every  man  In  all 
wisdom;  that  we  may  present  every  man  perfect  In 
Christ  Jesus”  (Colossians  i.  28). 


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Section  III.— RESURRECTION 


1.  Resurrection  means  the  raising  to  life  of  dead 
men’s  bodies,  and  reuniting  them  with  their  souls. 

2.  The  Resurrection  of  the  Body  is  taught 

THROUGHOUT  THE  BlBLE. 

(a)  The  Old  Testament  in  many  passages  mentions 
resurrection  as,  in  Ezekiel’s  vision  of  the  valley  of  dry 
bones  (chapter  xxxvii.)  and  in  other  places,  as: — 

“He  will  swallow  up  death  in  victory”  (Isaiah  xxv.  8). 
“Many  of  them  that  sleep  in  the  dust  of  the  earth  shall 
awake,  some  to  everlasting'  life,  and  some  to  shame  and 
everlasting  contempt”  (Daniel  xii.  2). 

“Thy  dead  shall  live;  my  dead  bodies  shall  arise  .  .  . 
and  the  earth  shall  cast  forth  the  dead”  (Isaiah  xxvi.  19, 
R.V.). 

(b)  In  the  New  Testament  resurrection  occupies  a 
very  important  place,  and  is  shown  to  be  closely  con¬ 
nected  with  Jesus  Christ  and  His  redeeming  work: — 

i.  Christ  is  the  Source  or  Author  of  His  people's 

resurrection ,  their  rising  from  death  at  last  be¬ 
ing  one  of  the  benefits  procured  by  His  Atone¬ 
ment  (see  Chapter  VI,  Section  I,  paragraph  2). 
He  opened  a  way,  not  only  to  save  men’s  souls, 
but  also  ultimately  to  deliver  their  bodies  from 
death. 

“I  am  the  resurrection,  and  the  life:  he  that  believeth  in 
Me,  though  he  were  dead,  yet  shall  he  live”  (John  xi. 
25). 

“Our  Saviour  Jesus  Christ  .  .  .  hath  abolished  death, 
and  hath  brought  life  and  immortality  to  light  through 
the  gospel”  (2  Timothy  i.  10). 

“Since  by  man  came  death,  by  man  came  also  the  resur¬ 
rection  of  the  dead”  (1  Corinthians  xv.  21). 

ii.  Christ's  own  resurrection  is  the  pledge  or  assur¬ 

ance  of  His  people's  resurrection. 

“Now  is  Christ  risen  from  the  dead,  and  become  the 
flrstfruits  of  them  that  slept”  (1  Corinthians  xv.  20). 
“Jesus  Christ,  who  is  the  faithful  witness,  and  the  first 
begotten  of  the  dead”  (Revelation  i.  8). 

“Because  I  live,  ye  shall  live  also”  (John  xiv.  19). 

iii.  Chrisfs  glorified  body  is  the  pattern  after  which 

the  risen  bodies  of  His  people  will  be  fashioned. 


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“The  Lord  Jesus  Christ  .  .  .  shall  fashion  anew  the 
body  of  our  humiliation,  that  it  may  be  conformed  to 
the  body  of  His  glory”  (Philippians  iii.  20,  21,  R.V.). 


3.  The  Resurrection  will  take  place  at  the 
Coming  of  Jesus  Christ. 

“The  trumpet  shall  sound,  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed”  (1  Corinthians 

xv.  52). 

“For  the  Ford  Himself  shall  descend  from  Heaven  with 
a  shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God:  and  the  dead  in  Christ  shall  rise  first; 
then  we  which  are  alive,  and  remain,  shall  be  caught  up 
together  with  them  in  the  clouds,  to  meet  the  Ford  in 
the  air”  (1  Thessalonians  iv.  16,  17). 


4.  The  Bodies  of  both  Saints  and  Sinners  will 

EE  RAISED  BY  CHRIST  AT  THE  APPOINTED  TIME. 

“The  hour  is  coming,  in  the  which  all  that  are  in  the 
graves  shall  hear  His  voice,  and  shall  come  forth;  they 
that  have  done  good,  unto  the  resurrection  of  life;  and 
they  that  have  done  evil,  unto  the  resurrection  of  dam¬ 
nation”  (John  v.  28,  29). 

“There  shall  be  a  resurrection  of  the  dead,  both  of  the 
just  and  unjust”  (Acts  xxiv.  15). 

“I  saw  the  dead,  the  great  and  the  small,  standing  be¬ 
fore  the  throne”  (Revelation  xx.  12,  R.V.). 


5.  The  Resurrection  Body  will  be  the  same  Body 

WHICH  DIED,  THOUGH  A  GREAT  CHANGE  WILL  HAVE 
TAKEN  PLACE. 

(a)  The  word  “ resurrection or  rising  again,  implies 
identity,  otherwise  what  takes  place  would  be  “creation.” 
This  is  also  taught  by  the  Bible : — 

“He  that  raised  up  Christ  from  the  dead  shall  also 
quicken  your  mortal  bodies”  (Romans  viii.  11). 

“Though  after  my  skin  worms  destroy  this  body,  yet 
in  my  flesh  shall  I  see  God”  (Job  xix.  26). 


Identity  does  not  require  that  the  risen  body  will  con¬ 
sist  of  the  same  particles  of  matter  that  were  cast  off  at 
death,  for  the  particles  of  matter  do  not  continue  the 
same  even  during  life.  Science  teaches  that  the  whole 
human  body  changes  every  few  years;  at  forty  years  of 
age  its  actual  matter  is  quite  different  from  what  it  was 


LAST  THINGS 


155 


at  twenty,  and  yet  everyone  recognizes  that  it  is,  in  all 
essential  characteristics,  the  same  body. 

(b)  At  the  Resurrection  the  bodies  of  the  saints — 
both  those  restored  to  life  and  those  still  living — will  be 
changed;  they  will  be  perfectly  freed  from  weariness, 
disease,  and  pain.  Paul  describes  the  risen  body  as 
“spiritual it  will  be  adapted  to  the  new  life  with  God 
which  it  is  henceforth  to  enjoy. 

“So  also  is  the  resurrection  of  the  dead.  It  is  sown  in 
corruption;  it  is  raised  in  incorruption:  it  is  sown  in 
dishonor;  it  is  raised  in  glory:  it  is  sown  in  weak¬ 
ness;  it  is  raised  in  power:  it  is  sown  a  natural  body; 
it  is  raised  a  spiritual  body"  (1  Corinthians  xv.  42-44). 
“We  shall  not  all  sleep,  but  we  shall  all  be  changed. 
.  .  .  the  dead  shall  be  raised  incorruptible,  and  we  shall 
be  changed”  (1  Corinthians  xv.  51,  52). 

The  bodies  of  sinners  will  also,  at  the  resurrection,  be 
reunited  with  the  spirits  which  were  their  companions 
on  the  earth,  theirs  being  described  by  Jesus  as  “the 
resurrection  of  damnation”  (John  v.  29),  and  by  Daniel 
as  an  awakening  “to  shame  and  everlasting  contempt” 
(Daniel  xii.  2). 

(c)  Although  the  nature  of  resurrection  cannot  be 
fully  understood ,  some  helpful  suggestions  are  provided. 
For  example: — 

i.  The  body  of  the  Saviour  was  the  same  after  as 

before  His  resurrection.  His  disciples  recog¬ 
nized  Him  ;  they  saw  His  wound-prints ;  He  had 
flesh  and  bones,  and  partook  of  food  (Luke 
xxiv.  39-43).  Yet  His  body  was  changed.  He 
could  enter  a  room  without  opening  the  door 
(John  xx.  26),  could  vary  His  form  (Mark  xvi. 
12),  could  appear  or  disappear  at  will  (Luke 
xxiv.  31,  36;  Acts  i.  9). 

ii.  Paul  illustrates  resurrection  bv  a  seed  which  falls 

into  the  earth  and  dies,  yet  springs  up  later  a 
living  and  perfect  plant.  “God  giveth  it  a  body 
as  it  hath  pleased  Him”  (see  1  Corinthians  xv. 
36-38). 

iii.  Nature  gives  further  hints  of  resurrection,  such  as 

the  emerging  of  the  butterfly  from  its  chrysalis, 
the  budding  of  the  trees  in  spring. 

6.  Resurrection  ought  not  to  be  doubted  because 


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it  is  mysterious  for,  although  above,  it  is  not  contrary 
to  reason ;  it  presents  no  greater  difficulty  to  God’s  power 
or  to  our  understanding  than  does  creation ;  and,  although 
unfamiliar,  it  may  be  no  more  mysterious  than  life,  con¬ 
sciousness,  sleep,  and  other  things  quite  familiar  to  us, 
which  no  one  is  able  either  to  understand  or  to  explain. 


Section  IV. — JUDGMENT 

1.  The  Day  of  Judgment  is  that  great  reckoning  day 
when  God  will  bring  all  men  before  Him  to  give  an 
account  of  their  lives. 

2.  This  Solemn  Event  is  anticipated  and  re¬ 
ferred  to  throughout  the  Bible.  It  was  foreseen  and 
described  by  Christ  (Matt.  xxiv.  30,  31;  xxv.  31-46;  viii. 
40-43,  47-50)  ;  by  Enoch  (Jude  14,  15)  ;  by  Daniel  (vii. 
9,  10),  and  by  Peter  ( 2  Peter  iii.  10). 

3.  The  Time  of  the  Judgment  is  known  only  to 
God,  but  the  Bible  teaches  that — 

(a)  Judgment  will  take  place  on  an  appointed  day. 
It  will  be  a  single  definite  event,  the  word  “day”  signify¬ 
ing  a  particular  point  or  period  of  time. 

“He  hath  appointed  a  day,  in  the  which  He  will  judge 
the  world  in  righteousness”  (Acts  xvii.  31). 

“In  the  day  when  God  shall  judge  the  secrets  of  men” 
(Romans  ii.  16). 

(b)  Judgment  will  take  place  unexpectedly. 

“The  day  of  the  Lord  will  come  as  a  thief  in  the  night” 
(2  Peter  iii.  10). 


(c)  Judgment  will  take  place  at  the  end  of  the  world, 
and  will  close  the  present  order  of  things. 

“The  heavens  and  the  earth,  which  are  now  .  .  .  are 
kept  in  store,  reserved  unto  fire  against  the  day  of 
judgment”  (2  Peter  iii.  ?). 

(d)  Judgment  will  take  place  in  connection  with  the 
return  of  Jesus  Christ  and  the  resurrection  of  the  dead. 

“The  Lord  Jesus  Christ  .  .  .  shall  judge  the  quick  and 
the  dead  at  His  appearing”  (2  Timothy  iv.  1). 

“Behold,  I  come  quickly ;  and  My  reward  is  with  Me, 


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157 


to  give  to  every  man  according  as  his  work  shall  be” 
(Revelation  xxii.  12). 


4.  The  People  judged  will  include  all  who  have  ever 
lived,  both  righteous  and  wicked,  yet  each  will  be  judged 
individually. 

“We  shall  all  stand  before  the  judgment  seat  of  Christ. 
.  .  .  Every  one  of  us  shall  give  account  of  himself  to 
God”  (Romans  xiv.  10,  12). 

“We  must  all  appear  before  the  judgment  seat  of  Christ; 
that  everyone  may  receive  the  things  done  in  his  body 
.  .  .  whether  it  be  good  or  bad”  (2  Corinthians  v.  10). 
(See  also  John  v.  28,  29;  Revelation  xx.  11,  12). 


5.  The  Judge  will  be  Jesus  Christ,  who  is  emi¬ 
nently  fitted  for  this  office,  because,  as  God,  He  is  both 
omniscient  and  just;  as  man ,  He  understands  man  fully. 

“The  Father  judgeth  no  man,  but  hath  committed  all 
judgment  unto  the  Son”  (John  v.  22). 

“W’hen  the  Son  of  Man  shall  come  in  His  glory,  and  all 
the  holy  angels  with  Him,  then  shall  He  sit  upon  the 
throne  of  His  glory;  and  before  Him  shall  be  gathered 
all  nations:  and  He  shall  separate  them  one  from 
another,  as  a  shepherd  divideth  his  sheep  from  the 
goats”  (Matthew  xxv.  31,  32). 


6.  The  Judgment  will  be  held  for  Highly  Im¬ 
portant  Purposes,  namely : — 

(a)  To  reveal  the  true  character  of  each  individual. 

“There  is  nothing  covered  that  shall  not  be  revealed: 
and  hid  that  shall  not  be  known”  (Matthew  x.  26). 

“For  we  must  all  appear  before  the  judgment  seat  of 
Christ;  that  everyone  may  receive  the  things  done  in  his 
body,  according  to  that  he  hath  done,  whether  it  be 
good  or  bad”  (2  Corinthians  v.  10). 


(b)  To  test  and  determine  the  value  of  mens  actions. 

“Every  man’s  work  shall  be  made  manifest:  for  the  day 
shall  declare  it,  because  it  shall  be  revealed  by  fire;  and 
the  fire  shall  try  every  man’s  work  of  what  sort  It  is” 
(1  Corinthians  iii.  13). 


(c)  To  apportion  publicly,  to  each,  due  praise  or 
blame,  reward  or  punishment. 

“The  Son  of  man  shall  come  in  the  glory  of  His  Father 
with  His  angels:  and  then  He  shall- reward  every  man 
according  to  his  works”  (Matthew  xvi.  27). 

“Who  will  render  to  every  man  according  to  his  deeds: 
to  them  who  by  patient  continuance  in  well  doing  seek 


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for  glory  and  honor  and  immortality,  eternal  life:  but 
unto  them  that  are  contentious,  and  do  not  obey  the 
truth,  but  obey  unrighteousness,  indignation  and  wrath, 
tribulation  and  anguish,  upon  every  soul  of  man  that 
doeth  evil"  (Romans  ii.  6-9). 

‘‘Behold,  I  come  quickly;  and  My  reward  is  with  Me, 
to  give  every  man  according  as  his  work  shall  be!" 
(Revelation  xxii.  12). 


(d)  To  vindicate,  before  Heaven,  earth,  and  Hell,  the 
righteousness  of  God  in  His  dealings  with  men. 

God’s  purposes  in  Redemption  are  so  vast  that  they 
reach  beyond  our  world  (Ephesians  i.  10),  and  the  judg¬ 
ment  of  man  concerns  both  Heaven  and  Hell.  The  Devil 
is  declared  to  be  “the  accuser”  of  the  brethren,  who 
“accused  them  before  our  God  day  and  night,”  and  the 
heavens  are  said  to  rejoice  when  he  is  cast  down  (Reve¬ 
lation  xii.  9-12).  The  judgment  will  vindicate  the  people 
of  God  against  all  the  accusations  of  men  and  devils,  and 
Heaven  and  Hell  will  ratify  the  verdict.  Consequently, 
the  vindication  of  the  saved  and  the  condemnation  of  the 
unsaved  cannot  be  completed,  until,  as  a  result  of  judg¬ 
ment,  a  divine  verdict  has  been  pronounced  which  over¬ 
rides  and  silences  all  other  verdicts. 

“It  is  God  that  justifieth;  who  is  he  that  condemneth?" 

(Romans  viii.  33,  34). 


7.  The  Manner  in  which  Judgment  is  Con¬ 
ducted  will  command  the  approval  of  all,  and  will  secure 
the  fulfilment  of  the  purposes  for  which  it  is  held.  That 
is : — 

(a)  Men  will  be  judged  in  accordance  with  the  eternal 
principles  of  justice  and  righteousness. 

“He  will  Judge  the  world  in  righteousness"  (Acts  xvii. 
31). 

“The  Tord  .  .  .  cometh  to  judge  the  earth:  He  shall 
judge  the  world  with  righteousness,  and  the  people  with 
His  truth"  (Psalm  xcvi.  13). 


(b)  Men  will  be  judged  according  to  God's  standards. 

“Who  will  render  to  every  man  according  to  his  deeds 
...  to  the  Jew  first,  and  also  to  the  Gentile:  for  there  is 
no  respect  of  persons  with  God"  (Romans  ii.  6,  10,  11). 
“I  saw  the  dead,  small  and  great,  stand  before  God  .  .  . 
and  the  dead  were  judged  out  of  those  things  which 
were  written  in  the  books,  according  to  their  works" 
(Revelation  xx.  12). 


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159 


(c)  Those  who  have  known  of  Jesus  Christ  will  be 
judged  according  to  their  attitude  towards  Himself. 

“In  the  day  when  God  shall  judge  the  secrets  of  men 
by  Jesus  Christ  according  to  my  gospel”  (Romans  ii. 
16). 

“He  that  rejecteth  Me,  and  receiveth  not  My  words,  hath 
one  that  judgeth  him:  the  word  that  I  have  spoken, 
the  same  shall  judge  him  in  the  last  day”  (John  xii.  48). 
“Whosoever  shall  confess  Me  before  men,  him  shall  the 
Son  of  man  also  confess  before  the  angels  of  God:  and 
he  that  denieth  Me  before  men  shall  be  denied  before 
the  angels  of  God”  (Luke  xii.  8,  9). 


(d)  The  measure  of  each  person's  light  and  oppor¬ 
tunity  will  be  taken  into  account. 

“Woe  unto  thee,  Chorazin!  Woe  unto  thee,  Bethsaida! 
...  It  shall  be  more  tolerable  for  Tyre  and  Sidon  in  the 
day  of  judgment  than  for  you.  And  thou,  Capernaum, 
which  art  exalted  unto  heaven  ...  it  shall  be  more 
tolerable  for  the  land  of  Sodom  in  the  day  of  judgment, 
than  for  thee”  (Matthew  xi.  21-24). 

“When  the  Gentiles  which  have  no  law  do  by  nature  the 
things  of  the  law,  these,  having  no  law,  are  a  law  unto 
themselves”  (Romans  ii.  14,  R.V.). 

“Unto  whomsoever  much  is  given,  of  him  shall  much  be 
required”  (Luke  xii.  48). 


(e)  The  judgment  will  be  thorough.  Nothing  will 
escape  the  searching  omniscience  of  the  Judge.  Hidden 
deeds  and  underlying  motives  will  all  be  brought  to  light. 

“God  will  bring  every  work  into  judgment,  with  every 
secret  thing,  whether  it  be  good,  or  whether  it  be  evil” 
(Ecclesiastes  xii.  14). 


(f)  There  will  be  degrees  both  of  reward  and  of  pun¬ 
ishment. 

“Then  came  the  first,  saying,  Lord,  thy  pound  hath 
gained  ten  pounds.  And  he  said  unto  him.  Well,  thou 
good  servant:  because  thou  hast  been  faithful  in  a  very 
little,  have  thou  authority  over  ten  cities..  And  the  sec¬ 
ond  came,  saying,  Lord,  thy  pound  hath  gained  five 
pounds.  And  he  said  likewise  to  him,  Be  thou  over  five 
cities”  (Luke  xix.  16-19). 

“That  servant  which  knew  his  lord's  will,  and  prepared 
not  himself,  neither  did  according  to  his  will,  shall  be 
beaten  with  many  stripes.  But  he  that  knew  not,  and 
did  commit  things  worthy  of  stripes,  shall  be  beaten 
with  few  stripes”  (Luke  xii.  47,  48). 

“There  is  one  glory  of  the  sun,  and  another  glory  of  the 
moon,  and  another  glory  of  the  stars:  for  one  star  dif- 
fereth  from  another  star  in  glory.  So  also  is  the  resur¬ 
rection  of  the  dead”  (1  Corinthians  xv.  41,  42). 


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(g)  Those  who  are  judged  will  be  convinced  of  the 
righteousness  of  the  judgment  passed  upon  them.  What¬ 
ever  men  may  say  or  think  in  life,  at  that  day  “every  knee 
shall  bow”  in  submission,  and  “every  tongue  confess”  the 
absolute  justice  and  benevolence  of  God’s  government 
(Philippians  ii,  10,  11). 

“Behold,  the  Ford  eometh  ...  to  execute  judgment 
upon  all,  and  to  convince  all  that  are  ungodly  among 
them  of  all  their  ungodly  deeds  which  they  have  un¬ 
godly  committed,  and  of  all  their  hard  speeches  which 
ungodly  sinners  have  spoken  against  Him”  (Jude  14,  15). 
“By  thy  words  thou  shalt  be  justified,  and  by  thy  words 
thou  shalt  be  condemned”  (Matthew  xii.  37). 

“They  show  the  work  of  the  law  written  in  their  hearts, 
their  conscience  bearing  witness  therewith,  and  their 
thoughts  one  with  another  accusing  or  else  excusing 
them;  in  the  day  when  God  shall  judge  the  secrets  of 
men  (Romans  ii.  15,  16,  R.V.). 

“Out  of  thine  own  mouth  will  I  judge  thee,  thou  wicked 
servant”  (Duke  xix.  22). 


8.  The  Result  of  the  Judgment  will  be  that — 

(a)  Good  and  bad  will  be  finally  separated.  Mankind 
will  be  divided  into  two  classes — “the  sheep”  and  “the 
goats”  (Matthew  xxv.  33)  ;  “the  just”  and  “the  wicked” 
(Matthew  xiii.  49)  ;  “the  saints”  and  “them  that  obey  not 
the  gospel”  (2  Thessalonians  i.  8,  10). 

(b)  The  righteous  will  be  publicly  acknowledged  and 
welcomed  to  Heaven,  whilst  the  wicked  will  be  publicly 
condemned  and  banished  to  Hell  for  ever. 

“Then  shall  the  King  say  unto  them  on  His  right  hand, 
Come,  ye  blessed  of  My  Father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world. 
.  .  .  Then  shall  He  say  also  unto  them  on  the  left  hand, 
Depart  from  Me,  ye  cursed,  into  everlasting  fire,  pre¬ 
pared  for  the  Devil  and  his  angels”  (Matthew  xxv.  34, 
41). 

Section  V.— HELL 

1.  Hell  is  the  place  or  state  of  final  punishment  of 
the  wicked;  that  is,  those  who  die  in  their  sins. 

“Fear  not  them  which  kill  the  body,  but  are  not  able  to 
kill  the  soul:  but  rather  fear  Him  which  is  able  to  de¬ 
stroy  both  soul  and  body  in  Hell”  (Matthew  x.  28). 


LAST  THINGS 


161 


2.  The  Bible  shows  that  the  Punishment  of  the 
Wicked  will  be  Terrible;  for,  although  some  of  its 
descriptions  may  be  figurative,  they  indicate  a  dreadful 
reality.  Thus : — 

(a)  Words  commonly  used  for  the  doom  of  the 
wicked  are  destruction  (or  “destroy”)  ;  perdition  (or 
“perish”)  ;  loss  of  sold  (or  “lost”)  ;  all  of  which  imply 
utter  and  hopeless  ruin. 

“Broad  is  the  way  that  leadeth  to  destruction”  (Mat¬ 
thew  vii.  13). 

“Fear  Him  which  is  able  to  destroy  both  soul  and  body 
in  Hell”  (Matthew  x.  28). 

“We  are  not  of  them  who  draw  back  unto  perdition" 
(Hebrews  x.  39). 

“That  whosoever  believeth  in  Him  should  not  perish, 
but  have  everlasting  life"  (John  iii.  16). 

“What  is  a  man  profited,  if  he  shall  gain  the  whole 
world,  and  lose  his  own  soul?"  (Matthew  xvi.  26). 


(b)  The  punishment  of  the  wicked  is  described  as 
death,  or  the  second  death — the  completion  of  that  separ¬ 
ation  from  God  which  begins  on  earth  (see  Chapter  V, 
Section  IV,  paragraph  (b)  ).  This  is  the  opposite  of  that 
“life”  or  “eternal  life”  which  the  righteous  receive  from 
God  Himself. 

“Sin,  when  it  is  finished,  bringeth  forth  death"  (James  i. 
15). 

“He  that  overcometh  shall  not  be  hurt  of  the  second 
death"  (Revelation  ii.  11). 

(c)  The  wicked  are  said  to  suffer  the  wrath  of  God — 
language  which  shows  God's  holy  detestation  of  sin  and 
the  just  infliction  of  punishment. 

“Who  will  render  to  every  man  according  to  his  deeds: 
.  .  .  indignation  and  wrath,  tribulation  and  anguish, 
upon  every  soul  of  man  that  doeth  evil"  (Romans  ii.  6, 
8,  9). 

“Because  of  these  things  cometh  the  wrath  of  God  upon 
the  children  of  disobedience"  (Ephesians  v.  6). 

(d)  Christ  Himself  represents  the  doom  of  the  wicked 
as  u  everlasting  punishment”  (Matthew  xxv.  46)  ;  “ outer 
darkness”  (Matthew  viii.  12;  xxv.  30);  “ unquenchable 
fire”  (Mark  ix.  43,  44)  ;  as  causing  “ wailing  and  gnash¬ 
ing  of  teeth”  (Matthew  xiii.  42,  50). 

He  compares  lost  souls  to  guests  shut  out  from  the 
feast  (Matthew  xxv.  10,  11)  ;  chaff  burned  up  (Matthew 


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[chap.  XI 


iii.  12)  ;  useless  fish  cast  away  (Matthew  xiii.  48)  ;  fruit¬ 
less  trees  hewn  down  and  burned  (Matthew  vii.  19). 

He  says  that  any  maiming,  though  as  painful  as  the 
cutting  off  of  the  right  hand,  or  the  plucking  out  of  the 
right  eye,  is  to  be  preferred  to  so  terrible  a  doom. 

“If  thy  right  eye  offend  thee,  pluck  it  out,  and  cast  it 
from  thee:  ...  if  thy  right  hand  offend  thee,  cut  it 
off,  and  cast  it  from  thee:  for  it  is  profitable  for  thee 
that  one  of  thy  members  should  perish,  and  not  that 
thy  whole  body  should  be  cast  into  Hell”  (Matthew  v. 
29,  30). 

3.  The  Punishment  thus  referred  to  will  last 

FOR  EVER. 

(a)  The  Bible  definitely  declares  that  the  punishment 
of  the  wicked  will  be  “everlasting,”  “eternal,”  “for  ever,” 
“for  ever  and  ever.” 

“Depart  from  Me,  ye  cursed,  into  everlasting  fire” 
(Matthew  xxv.  41). 

“These  shall  go  away  into  everlasting  punishment,  but 
the  righteous  into  life  eternal”  (Matthew  xxv.  46). 
“Who  shall  be  punished  with  everlasting  destruction 
from  the  presence  of  the  Lord”  (2  Thessalonians  i.  9). 
“Suffering  the  vengeance  of  eternal  fire”  (Jude  7). 

“To  whom  is  reserved  the  blackness  of  darkness  for 
ever”  (Jude  13). 

(b)  The  Bible  contrasts  the  doom  of  the  wicked  with 
the  bliss  of  the  righteous — which  all  admit  to  be  eternal — 
and  describes  the  duration  of  both  in  the  same  terms. 

“These  shall  go  away  into  eternal  punishment:  but  the 
righteous  into  eternal  life”  (Matthew  xxv.  46.  R.V.). 
“Some  to  everlasting  life,  and  some  to  shame  and  ever- 
,  lasting  contempt”  (Daniel  xii.  2). 

“The  wages  of  sin  is  death,  but  the  gift  of  God  is  eter¬ 
nal  life”  (Romans  vi.  23). 


(c)  The  Bible  speaks  of  the  wicked  in  a  way  which 
shows  that  there  is  no  hope  of  their  final  restoration. 

“Whose  end  is  destruction”  (Philippians  iii.  19). 
“Whose  end  shall  be  according  to  their  works”  (2  Corin¬ 
thians  xi.  16). 

“Whose  end  is  to  be  burned”  (Hebrews  vi.  8). 

“What  shall  be  the  end  of  them  that  obey  not  the  gos¬ 
pel?”  (1  Peter  iv.  17). 


LAST  THINGS 


163 


(d)  The  Bible,  in  describing  the  doom  of  the  wicked 
by  such  terms  as  “death,”  “destruction,”  “perishing,”  be¬ 
ing  “burned,”  provides  no  ground  for  supposing  that  the 
wicked  will  be  finally  annihilated*  These  terms  are 
figurative,  and  the  Bible  never  uses  them  as  implying 
cessation  of  existence. 

(e)  Punishment  must  necessarily  continue  as  long  as 
sin,  and  it  is  evident  that  sin  will  go  on  for  ever,  for — 

i.  Men  naturally  tend  to  continue  moving,  morally 

and  spiritually,  in  the  same  direction,  unless 
hindered  by  some  power  outside  themselves. 
We  read  of  those  guilty  of  “eternal  sin”  (Mark 
iii.  29,  R.  V.). 

ii.  There  is  no  reason  for  thinking  that  punishment 

will  bring  those  to  Salvation  who  have  on  earth 
finally  rejected  the  Saviour. 

iii.  Man’s  possession  of  free-will  involves  the  possi¬ 

bility  of  his  persisting  for  ever  in  his  choice  of 
wrong. 

4.  It  is  sometimes  said  that  a  God  of  Love  would 
NOT  CONDEMN  MEN  TO  EVERLASTING  PUNISHMENT. 

But  it  should  be  remembered  that — 

(a)  The  punishment  of  the  wicked  is  not  arbitrarily 
imposed  by  God,  but  is  the  inevitable  outcome  of  sin  itself 
— the  confirmation  of  sinners  in  their  own  self-chosen 
course.  Having  persistently  separated  themselves  from 
God,  sinners  will  at  last  be  banished  from  His  presence; 
having  determined  not  to  yield  to  the  Holy  Spirit,  they 
will  be  finally  given  up  by  Him  without  whose  help  there 
can  be  no  Salvation ;  having  deliberately  chosen  sin,  they 
will  be  left  by  God  to  reap  to  the  full  its  dire  conse¬ 
quences. 

Even  in  this  life  sinners  reap,  to  some  extent,  the  har¬ 
vest  of  their  sin — in  misery,  weakness,  and  hardness  of 
heart.  God’s  punishment  of  sinners  simply  means  that 
He  abandons  them  at  last  to  the  full  consequences  of  their 
own  evil  character. 

Christ,  as  Judge,  shows  that  condemned  sinners  are 
self-cursed,  by  His  words  to  them  as  contrasted  with  His 

*  “Annihilated”  means  done  away  with,  or  put  out  of  existence. 


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f CHAP.  XI 


words  to  the  righteous.  He  says,  “Blessed  of  My 
Father,'’  but  “ye  cursed” — not  “cursed  of  My  Father;” 
He  speaks  to  the  good  of  “the  Kingdom  prepared  for 
you,”  but  to  the  bad  of  “the  everlasting  fire  prepared  for 
the  Devil  and  his  angels’’  (see  Matthew  xxv.  34,  41). 

God  does  not  “send  sinners  to  Hell they  go  there  in 
direct  opposition  to  His  plainly  expressed  wish  and  plan. 
He  is  “not  willing  that  any  should  perish,”  and  “willeth 
that  all  men  should  be  saved;”  but  to  the  wicked  He  is 
obliged  to  say,  “Ye  will  not  come  to  Me  that  ye  might 
have  life,”  and  “How  often  would  I  have  gathered  thy 
children  together,”  but  “ye  would  not ”  (see  Chapter  VII, 
Section  II,  paragraph  8). 

“Be  not  deceived;  God  is  not  mocked:  for  whatsoever 
a  man  soweth,  that  shall  he  also  reap”  (Galatians  vl. 
7). 

(b)  God’s  love  leads  Him,  in  the  highest  interests  of 
all  His  creatures,  at  last  to  banish  the  wicked  to  a  place 
where  they  can  no  longer  offend  and  defile  (see  Matthew 
xiii.  41). 


Section  VI. — HEAVEN 

1.  Heaven  is  the  special  abode  of  God  and  the  angels 
and  the  everlasting  home  of  the  saved. 

2.  The  Old  Testament  mentions  Heaven  only 
occasionally  ;  as,  for  example : — 

“Thou  wilt  show  me  the  path  of  life:  in  Thy  presence 
is  fulness  of  joy;  at  Thy  right  hand  there  are  pleasures 
for  evermore”  (Psalm  xvi.  11). 

“As  for  me,  I  will  behold  Thy  face  in  righteousness; 
I  shall  be  satisfied,  when  I  awake,  with  Thy  likeness” 
(Psalm  xvii.  15). 

“Thou  shalt  guide  me  with  Thy  counsel,  and  afterwards 
receive  me  to  glory”  (Psalm  lxxiii.  24). 

But  Jesus  Christ,  who  “abolished  death”  and 
“brought  life  and  immortality  to  light  through  the  Gos¬ 
pel”  (2  Timothy  i.  10),  made  the  Hope  of  Heaven  Cer¬ 
tain,  AND  REVEALED  MORE  FULLY  THE  FUTURE  BLESSED¬ 
NESS  of  His  People.  Hence  the  New  Testament 
makes  Frequent  Reference  to  Heaven. 


LAST  THINGS 


165 


“In  My  Father’s  house  are  many  mansions:  if  it  were 
not  so,  I  would  have  told  you.  I  go  to  prepare  a  place 
for  you.  And  If  I  go  and  prepare  a  place  for  you,  I  will 
come  again,  and  receive  you  unto  Myself;  that  where 
I  am,  there  ye  may  be  also”  (John  xiv.  2,  3). 

“Him  that  is  able  to  guard  you  from  stumbling,  and  to 
set  you  before  the  presence  of  His  glory  without  blemish 
in  exceeding  joy”  (Jude  24,  R.V.). 

3.  The  Bible  does  not  say  where  Heaven  is,  but 
represents  it  as  a  Definite  Place.  For  example,  the 
Saviour  refers  to  Heaven  as  “My  Father’s  house,”  and 
contrasts  it  with  earth,  bidding  His  followers  lay  up 
treasures,  not  “upon  earth,”  but  “in  Heaven”  (see  Mat¬ 
thew  vi.  19,  20). 

4.  Heaven  will  be  a  perfectly  Happy  Place,  for — 
fa)  Sin  and  evil  of  every  kind  will  be  absent. 

“There  shall  be  no  more  death,  neither  sorrow,  nor  cry¬ 
ing,  neither  shall  there  be  any  more  pain”  (Revela¬ 
tion  xxi.  4). 

“God  shall  wipe  away  all  tears  from  their  eyes”  (Revela¬ 
tion  vii.  17). 


(b)  Its  joys  and  glories  are  beyond  human  conception. 
We  read,  for  example,  of  the  throne  of  God,  the  sea  of 
glass,  gates  of  pearl,  God’s  glory  lighting  up  the  whole 
place,  the  river  of  the  water  of  life,  the  tree  of  life,  music 
and  singing.  Such  language  is  figurative,  and  represents 
spiritual  realities  surpassing  our  highest  imagination.  Ma¬ 
terial  glories  could  never  satisfy  the  spiritual  cravings  of 
the  redeemed,  for  gold,  pearls  and  other  material  things 
do  not  satisfy  their  possessors  even  in  this  life.  The  in¬ 
spired  writers  use  material  figures  to  convey  to  us  the 
nearest  possible  conception  of  the  blessedness  of  Heaven. 

“Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man,  the  things  which  God  hath  pre¬ 
pared  for  them  that  love  Him”  (1.  Corinthians  ii.  9). 

(c)  God's  people  will  dwell  in  His  immediate  pres¬ 
ence,  and  enjoy  the  fulness  of  that  “eternal  life"  or  living 
union  with  God  which  begins  in  their  experience  on  earth. 
In  this  will  consist  the  chief  blessedness  of  Heaven. 


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[chap.  XI 


Such  “life”  is  far  more  than  mere  existence;  it  in¬ 
cludes  everything  that  gives  value  to  existence.  It  is 
participation  in  the  spiritual  life  of  God  Himself,  and  it 
will  be  eternal  because  God  is  eternal. 

“He  that  sitteth  on  the  throne  shall  dweU  among  them’' 
(Revelation  vii.  15). 

“God  hath  given  to  us  eternal  life,  and  this  life  is  in 
His  Son.  He  that  hath  the  Son  hath  life;  and  he  that 
hath  not  the  Son  of  God  hath  not  life”  (1  John  v.  11,  12). 
“Beloved,  now  are  we  the  sons  of  God,  and  it  doth  not 
yet  appear  what  we  shall  be:  but  we  know  that,  when 
He  shall  appear,  we  shall  be  like  Him;  for  we  shall  see 
Him  as  He  is”  (1  John  ill.  2). 

“They  shall  see  His  face,  and  His  name*  shall  be  in 
their  foreheads”  (Revelation  xxii.  4). 

“As  we  have  borne  the  image  of  the  earthy,  we  shall 
also  bear  the  image  of  the  heavenly”  (1  Corinthians  xv. 
49). 


5.  The  Bible  leads  us  to  think  that  the  Saints 
in  Heaven  will  vary  in  Many  Ways  ;  for  example,  as 
regards  the  positions  they  occupy  and  the  stage  of  their 
development,  the  latter  naturally  determining  their  capac¬ 
ity  for  enjoyment. 

Heaven  will  no  doubt  contain  children  as  well  as 
adults  (Zechariah  viii.  5),  those  who  repented  late  in  life, 
as  well  as  “full-grown”  saints  who  have  attained  “unto 
the  measure  of  the  stature  of  the  fulness  of  Christ” 
(Ephesians  iv.  13,  R.  V.). 

6.  In  Heaven  God's  People  will  engage  in  Wider 
Service  for  Him. 

That  faithfulness  on  earth  will  bring  larger  oppor¬ 
tunities  in  Heaven  is  taught  by  the  parables  of  the  Talents 
(Matthew  xxv.  14-30)  and  the  Pounds  (Luke  xix.  11- 
27).  The  servant  “faithful  over  a  few  things”  is  set  over 
“many  things” ;  the  servant  who  made  his  master's  pound 
into  ten  is  rewarded  with  authority  over  “ten  cities.” 

7.  Doubtless  there  will  be  Constant  Progress  in 
Heaven,  for  God’s  laws  are  unchangeable,  and,  since  man 
is  capable  of  ceaseless  improvement  upon  earth,  it  is  likely 
that  he  will  be  more  so  in  eternity  when  all  the  disabilities 
of  earth  are  removed.  Knowledge  will  increase.  Charac- 


*  In  the  Bible  the  “name”  of  God  usually  denotes  His  character. 


LAST  THINGS 


167 


ter  will  develop.  Gladness  will  be  multiplied.  And  the 
glorified  will  enjoy  for  ever  the  delights  of  that  holy  and 
blessed  Land. 

“The  redeemed  of  the  Lord  shall  return,  and  come  with 
sLngdng:  unto  Zion;  and  everlasting:  joy  shall  be  upon 
their  head:  they  shall  obtain  grladness  and  joy;  and 
sorrow  and  mourning:  shall  flee  away”  (Isaiah  1L  11). 
“They  shall  reign  for  ever  and  ever”  (Revelation  xxii.  5). 
“So  shall  we  ever  be  with  the  Lord”  (1  Thessalonians  iv. 
17). 


APPENDIX 


CEREMONIALS* 

1.  Certain  religious  ceremonies,  commonly  known  as  Sacraments, 
are  practised  by  many  Christians,  in  harmony  with  what  they  con¬ 
sider  is  the  teaching  of  the  Bible. 

(a)  The  word  “Sacrament”  is  not  found  in  the  Bible.  The 
word  was,  in  ancient  times,  used  by  some  nations  to  describe  a 
military  oath.  Later  it  became  attached  to  ceremonies  connected 
with  the  Christian  religion. 

(b)  Many  varying  opinions  are  held  by  equally  sincere  people 
as  to  what  are  Sacraments.  The  Roman  Catholic  Church  has 
seven  Sacraments,  but  Protestants  observe  only  two,  namely: — (i) 
Baptism,  and  (ii)  The  Lord’s  Supper,  sometimes  spoken  of  as 
Communion.  The  Society  of  Friends  does  not  recognize  any. 

2.  The  Salvation  Army  does  not  observe  Sacraments.  It 
holds,  in  common  with  most  other  Christians,  that  they  are  not 
essential  to  Salvation. 

3.  For  The  Army’s  Non-observance  of  Sacraments,  there 
are  Sufficient  Reasons  : — 

(a)  The  religion  of  Jesus  Christ  is  spiritual.  In  this  it  differs 
from  the  Jewish  system,  which  consisted  largely  of  outward  cere¬ 
monies,  which  typified  and  pointed  forward  to  the  Saviour  and  to 

*  Although  The  Army  has  long  left  behind  all  those  minor  ques¬ 
tions  of  forms  and  ceremonies  which  have  in  the  past  been  such  a 
source  of  contention  and  confusion  in  the  religious  world,  we  never¬ 
theless  think  it  wise  to  add  here  a  brief  statement  of  the  judgment 
and  practice  which  The  Army  has  adopted.  In  the  earliest  days  of 
the  Organization,  for  a  period  of  a  few  years  an  experiment  was 
tried  by  the  Founders  in  the  use  and  administration  of  some  of 
these  ceremonials.  They  were,  however,  found  to  be  a  source  of 
disagreement,  and  therefore  a  weakness.  Since  no  one  would  claim 
that  any  one  or  all  of  these  ceremonies  were  necessary  to  the  salva¬ 
tion  of  the  soul,  The  Army  left  them  behind  and  marched  on  with  its 
work. 


APPENDIX 


169 


the  spiritual  realities  which  He  has  to  bring  to  mankind.  The 
New  Testament  abounds  with  passages  setting  forth  this  truth; 

for  example : — 

“The  hour  cometh,  and  now  is,  when  the  true  wor¬ 
shippers  shall  worship  the  Father  in  spirit  and  in 
truth:  for  the  Father  seeketh  such  to  worship  Him” 
(John  iv.  23). 

“In  Christ  Jesus  neither  circumcision  availeth  any¬ 
thing:,  nor  uncircumcision,  but  a  new  creature”  (Gala¬ 
tians  vi.  15). 

“The  kingdom  of  God  is  not  meat  and  drink;  but  right¬ 
eousness,  and  peace,  and  joy  in  the  Holy  Ghost” 
(Romans  xiv.  17). 


(b)  Christ’s  words,  rightly  understood,  include  no  command 
for  the  permanent  observance  of  any  outward  ceremony. 

(c)  The  fact  that  certain  ceremonies  were  observed  by  some  of 
the  early  Christians  does  not  prove  that  all  Christians  ought  to 
observe  them,  for  even  the  Apostles  did  not  understand,  all  at 
once,  the  spiritual  principles  of  Christ’s  Kingdom.  Some  time 
after  they  had  been  told  to  “go  .  .  .  and  make  disciples  of  all 
nations”  (Matthew  xxviii.  19,  R.V.),  Peter  had  to  be  taught,  by 
a  vision,  that  Salvation  was  for  the  Gentiles  as  well  as  for  the 
Jews  (see  Acts  x).  And  after  themselves  becoming  aware  that 
certain  ceremonies  were  unnecessary,  the  Apostles  still  sometimes 
permitted  or  used  them — for  the  sake  of  the  weak  or  ignorant  Jews 
who  had,  under  the  old  system,  become  accustomed  to  such  things. 

(d)  Sacraments  are  often  a  hindrance  rather  than  a  help  to 
those  who  use  them,  in  that  they  lead  people  to  rely  upon  out¬ 
ward  ceremony  rather  than  upon  Christ.  In  this  way  the  brazen 
serpent  became  a  hindrance  to  the  old-time  Jews,  for  they  trusted 
in  what  God  had  used  as  the  sign  of  their  deliverance,  instead  of 
trusting  in  God  Himself ;  then  it  was  taken  from  them  and  de¬ 
stroyed  (2  Kings  xviii.  4). 

(e)  The  observance  of  Sacraments  has  been  a  frequently  recur¬ 
ring  cause  of  disagreement ,  bitterness,  quarreling,  and  division 
among  Christians. 

(f)  Sacraments  cannot  always  be,  as  some  of  their  advocates 
claim,  u  outward  signs  of  inward  grace,”  for  it  is  clear  that  some 
who  observe  them  possess  but  little,  if  any  inward  grace.  It  is 
equally  clear  that  there  are  others  who  do  not  observe  them  who 
possess  true  inward  grace. 


BAPTISM 

1.  The  word  “Baptism”  originally  meant  immersion;  that  is, 
the  process  of  dipping,  plunging,  or  burying  in  water.  But  the 


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word  Baptism ”  has  been  and  is  frequently  used  otherwise  than 
in  connection  with  water,  for  we  hear  of  a  “baptism  of  sorrow," 
or  of  the  “baptism  of  blood"  endured  by  martyrs  or  soldiers.  The 
Bible  says  a  great  deal  about  “baptism  with  the  Holy  Ghost,"  while 
Jesus  spoke  of  the  “baptism  of  suffering"  which  He  and  the  Apos¬ 
tles  were  to  experience  (Mark  x.  38,  39). 

2.  Water  Baptism  was  a  rite  practised  at  first  by  the  Jews 
when  admitting  converts  from  other  nations  to  their  faith.  John, 
the  forerunner  of  Jesus,  was  sent,  by  God,  to  administer  it  as  an 
outward  sign  of  repentance. 

3.  The  Bible  teaches  that  the  One  All-important  Baptism 
is  Baptism  with  the  Holy  Spirit;  hence  when  baptism  is 
spoken  of,  that  of  the  Holy  Spirit  is  intended  except  in  those  cases 
where  Water  Baptism  is  plainly  referred  to.  This  may  be  shown 
in  many  ways: — 

(a)  The  one  all-important  baptism  can  only  be  that  of  Jesus 
Christ,  zvhich  all  four  Gospel  writers  plainly  say  was  baptism  with 
the  Spirit  (Matthew  iii.  11;  Mark  i.  8;  Luke  iii.  16;  John  i.  33). 

(b)  John  the  Baptist  plainly  showed  that  he  understood  his 
Water  Baptism  to  be  but  a  passing  type  or  foreshadowing  of  the 
baptism  of  the  Holy  Spirit  shortly  to  be  bestowed  by  the  Saviour. 
John  said: — 

“He  that  sent  me  to  baptize  with  water,  the  same  said 
unto  me,  Upon  whom  thou  shalt  see  the  Spirit  descend¬ 
ing:,  and  remaining:  on  Him,  the  same  is  He  that  bap- 
tizeth  with  the  Holy  Ghost"  (John  i.  33). 

"I  indeed  baptize  you  with  water  unto  repentance:  but 
He  that  cometh  after  me  is  mig:htier  than  I,  whose  shoes 
I  am  not  worthy  to  bear:  He  shall  baptize  you  with  the 
Holy  Ghost,  and  with  fire”  (Matthew  iii.  11). 

“He  must  increase,  but  I  must  decrease”  (John  iii.  30). 

(c)  Paul  says  that  there  is  “ one  baptism ,”  and  he  shows  that 
baptism  to  be  spiritual. 

“One  Uord,  one  faith,  one  baptism”  (Ephesians  iv.  5). 
“By  one  Spirit  are  we  all  baptized  into  one  body, 
whether  we  be  Jews  or  Gentiles,  whether  we  be  bond  or 
free;  and  have  been  all  made  to  drink  into  one  Spirit” 
(1  Corinthians  xii.  13). 

(d)  Water  Baptism  and  baptism  with  the  Holy  Spirit  are  fre¬ 
quently  contrasted  in  a  way  which  shows  the  former  to  be  inferior 
to,  and  only  a  preparation  for,  the  other.  For  example : — 

John  the  Baptist  declared: — 

“I  indeed  have  baptized  you  with  water,  but  He  shall 
baptize  you  with  the  Holy  Ghost”  (Mark  L  8). 


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171 


Jesus  promised : — 

"John  truly  baptized  with  water;  but  ye  shall  be  bap¬ 
tized  with  the  Holy  Ghost”  (Acts  i.  5). 

( e )  Peter  explained  that  baptism  is  not  outward — “not  the  put¬ 
ting  away  of  the  filth  of  the  flesh,”  but  inward — resulting  in  “the 
answer  of  a  good  conscience  towards  God.”  Such  baptism  can 
only  be  that  of  the  Spirit. 

"The  like  figure  whereunto  even  baptism  doth  also  now 
save  us  (not  the  putting  away  of  the  filth  of  the  flesh, 
but  the  answer  of  a  good  conscience  towards  God),  by 
the  resurrection  of  Jesus  Christ”  (1  Peter  Hi.  21). 

(f)  The  baptism  of  the  Spirit  residts  in  renewal  of  the  heart 
and  in  power  for  service.  Paul  spoke  of  “the  Holy  Ghost  .  .  . 
purifying  their  hearts  by  faith”  (Acts  xv.  8,  9)  ;  and  Jesus  prom¬ 
ised,  “Ye  shall  receive  power  after  that  the  Holy  Ghost  is  come” 
(Acts  i.  8). 

(g)  Jesus  linked  baptism  with  faith  as  essential  to  Salvation 
when  He  declared :  “He  that  believeth  and  is  baptized  shall  be 
saved”  (Mark  xvi.  16).  He  could  only  have  meant  baptism  with 
the  Spirit.  His  words  mean  practically  the  same  as  The  Army 
doctrine  which  says  that  “faith  in  our  Lord  Jesus  Christ  and  re¬ 
generation  by  the  Holy  Spirit  are  necessary  to  Salvation.” 

(h)  The  idea  of  baptism  with  the  Spirit  is  presented  under  the 
emblem  of  fire,  and  that  in  contrast  to  baptism  with  water.  John 
the  Baptist  said,  “I  indeed  baptize  you  with  water .  .  .  but  He  shall 
baptize  you  with  .  .  .  fire  ”  and  the  promised  baptism  came  with 
the  form  of  fire  (Acts  ii.  3). 

4.  Water  Baptism  was  evidently  not  Intended  to  be  per¬ 
petually  OBSERVED,  for — 

(a)  Water  Baptism  was  but  a  figure,  and  hence  would  cease 
to  have  value  when  that  which  it  typified  was  realized. 

(b)  Jesus  Christ  gave  no  command  for  its  observance.  At  His 
own  baptism  He  said,  “Suffer  it  to  be  so  now ”  (Matthew  iii.  15), 
thus  indicating  that  the  rite  was  not  to  be  continued.  And  He 
Himself  did  not  baptize  at  all. 

"Jesus  Himself  baptized  not,  but  His  disciples”  (John 
iv.  2). 

(c)  Paul  did  not  consider  Water  Baptism  very  important.  As 
the  great  Apostle  to  the  Gentiles,  he  might  have  been  expected  to 
make  much  of  ifi  for  Water  Baptism  is  claimed,  by  its  advocates, 
to  be  a  special  sign  of  the  acceptance  of  Christianity;  yet  Paul 


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actually  thanked  God  that  he  had  baptized  only  a  few,  and  empha¬ 
sized  that  he  was  sent  “not  to  baptize,  but  to  preach  the  Gospel”  ( 1 
Corinthians  i.  14-17). 

(d)  The  Advocates  of  Water  Baptism  disagree  upon  many 
points,  such  as :  the  persons  who  should  be  baptized ;  whether  bap¬ 
tism  should  be  by  immersion  (dipping),  pouring,  or  sprinkling; 
whether  it  is  merely  a  sign,  or  whether  it  confers  or  seals  some 
spiritual  benefit. 

5.  Some  think  that  Water  Baptism  is  still  Necessary.  In 
particular : — 

(a)  Some  consider  that  Christians  should  follow  Chris fs  ex¬ 
ample  by  being  baptized  with  water.  But  Jesus  lived  under  the 
Jewish  law,  and  consequently  complied  with  its  requirements, 
including  those  of  John’s  ministry,  with  which  the  Tewish  system 
terminated. 

(b)  Some  conclude  that  Jesus  Christ  commanded  Water  Baptism 
when  He  said:  “Go  .  .  .  and  make  disciples  of  all  nations,  bap¬ 
tizing  them  into  the  name  of  the  Father  and  of  the  Son  and  of 
the  Holy  Ghost”  (Matthew  xxviii.  19,  R.V.).  But  Water  Baptism 
is  not  here  mentioned.  “Into  the  name”  means  “into  the  virtue  and 
power,”  or  “into  the  character  of  Father,  Son,  and  Holy  Ghost;” 
that  is,  into  the  character  of  God.  Hence  it  is  clear  that  Spiritual 
baptism  was  intended. 

(c)  Some  think  that  the  need  for  Water  Baptism  is  taught  by 
Christ’s  words,  “Except  a  man  be  born  of  water  and  of  the  Spirit, 
he  cannot  enter  the  Kingdom  of  God ”  (John  iii.  5). 

Here  “born”  and  “water”  are  both  typical,  and  signify  inward 
cleansing,  just  as,  when  Christ  promises  to  baptize  with  “fire,”  He 
means  inward  and  spiritual — not  outward,  material  fire.  Christ 
often  used  water  as  a  type  of  spiritual  experience,  as  in  His  talk 
with  the  woman  of  Samaria  (John  iv.),  and  when  He  said:  “If 
any  man  thirst,  let  him  come  unto  Me,  and  drink”  (John  vii.  37). 
In  such  cases  no  one  supposes  that  He  meant  natural  or  material 
water ! 

6.  The  Ends  which  the  Advocates  of  Water  Baptism  claim 
to  be  fulfilled  by  this  Ceremony  are  otherwise  provided  for 
in  The  Army.  For  example:- — 

(a)  Infants  are  presented  to  the  Lord  by  Dedication. 

(b)  An  “outward  sign”  of  repentance  is  the  penitent-form; 
“outward  signs”  of  conversion  are  testimony  and  uniform-wearing. 

(c)  Admission  to  Soldiership  (or  membership)  is  by  signing 
Articles  of  War  and  public  enrollment  (or  swearing  in). 


APPENDIX 


173 


THE  LORD’S  SUPPER,  OR  COMMUNION 

1.  The  Ceremony  known  as  “The  Lord's  Supper"  or  “Com¬ 
munion,"  is  also  spoken  of  as  “The  Sacrament” — this  term  imply¬ 
ing  that  it  is  considered  by  some  to  be  more  important  than  Bap¬ 
tism.  It  is  thought  that  it  was  instituted  by  Jesus  Christ,  when 
partaking  of  the  Jewish  Passover  Supper  with  His  Apostles,  on 
the  evening  before  His  Crucifixion. 

2.  There  are  Reasons  for  thinking  that  Jesus  Christ  did 
not,  at  His  Last  Supper,  intend  to  institute  a  Permanent 
Religious  Ordinance. 

(a)  Of  the  Gospel  writers ,  John  does  not  even  mention  the 
passing  of  the  bread  and  wine,  although  he  gives  a  fuller  account 
of  the  Supper  than  any  of  the  others.  Matthew  and  Mark  simply 
relate  what  took  place;  Luke's  account  is  very  brief.  Had  a  per¬ 
manent  rite  been  instituted,  surely  all  four  would  have  given  full 
particulars ! 

(b)  The  Saviour  seems  to  have  made  the  Passover  meal,  of 
which  they  were  partaking,  a  kind  of  figure  showing  that  He, 
whose  blood  was  about  to  be  “shed  for  the  remission  of  sins” 
(Matthew  xxvi.  28),  was  the  true  “Lamb  of  God,”  to  whom  the 
Passover  lamb,  as  a  type,  had  continually  pointed  forward.  He 
explained  that  just  as  they  partook  of  the  food  and  drink  which 
He  handed  them,  so  they  must  spiritually — that  is,  by  believing — 
partake  of  His  body  and  blood  about  to  be  sacrificed  on  their 
behalf. 

The  Saviour’s  words,  “This  do  in  remembrance  of  Me”  (Luke 
xxii.  19),  simply  meant  that  the  Apostles  were  to  remember  His 
death  whenever  they  thus  ate  and  drank  together.  In  this  sense  they 
evidently  understood  Him,  for  they  afterwards  remembered  Him 
when  they  regularly  met  for  the  “breaking  of  bread.” 

( c )  There  is  no  mention,  in  the  Acts  of  the  Apostles  or  the 
records  of  early  Christianity,  of  any  religious  ceremony  of  the  kind. 

“They  continued  steadfastly  in  the  Apostles’  doctrine 
and  fellowship,  and  in  breaking:  of  bread,  and  in  pray¬ 
ers.  .  .  .  And  they,  continuing:  daily  with  one  accord  in 
the  temple,  and  breaking:  bread  from  house  to  house, 
did  eat  their  meat  with  gladness  and  singleness  of 
heart”  (Acts  ii.  42,  46). 

“Upon  the  first  day  of  the  week,  when  the  disciples  came 
together  to  break  bread,  Paul  preached  unto  them” 
(Acts  xx.  7). 


The  “breaking  of  bread”  referred  to  was  simply  a  meal  which 
the  early  Christians  ate  together,  and  sometimes  called  a  Love 
Feast.  The  food  was  provided  by  those  who  were  able,  and  what 


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remained  over  was  distributed  to  the  poor.  At  first  this  meal 
took  place  daily,  in  quite  a  natural  way,  and  afterwards  weekly. 
Later  on  this  developed  into  a  ceremony,  and  finally — but  long 
after  New  Testament  times — all  idea  of  a  meal  was  dropped,  the 
ceremony  alone  being  retained. 

(d)  The  washing  of  feet,  which  also  took  place  at  the  Last 
Supper,  has  not  been  made  into  a  Sacrament ;  yet — like  the  par¬ 
taking  of  food  and  drink — it  was  an  outward  act  with  a  spiritual 
significance,  for  Jesus  said  to  Peter,  “If  I  wash  thee  not  thou 
hast  no  part  with  Me’'  (John  xiii.  8).  Besides,  the  com¬ 
mand  concerning  it  was  much  clearer  than  were  His  words  with 
regard  to  the  Supper — “Ye  also  ought  to  wash  one  another’s  feet,” 
“Ye  should  do  as  I  have  done  to  you”  (John  xiii.  14,  15). 

In  the  case  of  washing  feet,  however,  the  Saviour’s  followers 
understand  that  His  words  are  to  be  obeyed  in  spirit — by  the 
rendering  of  willing  service,  however  lowly,  to  the  needy.  What 
He  said  concerning  His  body  and  blood  should  be  interpreted 
similarly. 

(e)  Those  who  observe  this  Sacrament  disagree  upon  many 
points,  such  as :  whether  wine  or  water  should  be  used ;  whether 
the  administration  should  take  place  daily  or  less  frequently,  and 
whether  morning  or  evening ;  whether  participants  should  kneel 
or  stand;  whether  priest  and  people  alike  should  partake  of  both 
bread  and  wine;  whether  the  bread  and  wine  are  merely  symbols, 
or  whether  they  are  changed  by  being  consecrated  and  of  them¬ 
selves  confer  actual  benefit. 

3.  The  Chief  Difficulties  connected  with  the  Non-ob¬ 
servance  of  the  Lord’s  Supper  arise  in  relation  to  what  Paul 
says  in  his  First  Epistle  to  the  Corinthians. 

(a)  The  Apostle’s  words,  “the  communion  of  the  body  of 
Christ ”  and  “ the  communion  of  the  blood  of  Christ,f  (1  Corin¬ 
thians  x.  16),  seem  to  signify  spiritual  communion,  for  Paul  men¬ 
tions  no  ceremony;  he  says  that  the  old-time  Jews  “drank  of  that 
spiritual  Rock  that  followed  them,  and  that  Rock  was  Christ” 
(verse  4)  ;  he  tells  the  Corinthians  that  they  “cannot  be  partakers 
of  the  Lord’s  table  and  of  the  table  of  devils”  (verse  21),  which 
must  mean  inward  partaking,  since  the  wickedest  can  eat  bread 
and  drink  wine;  he  says  “we  are  partakers  of  that  one  bread” 
(verse  17) — which  can  only  mean  Christ,  the  true  spiritual  Bread. 

( b )  Paul,  when  seeking  to  correct  certain  abuses  which  had 
sprung  up  in  connection  with  the  special  meal  at  which  the  Chris¬ 
tians  were  accustomed  to  remind  each  other  of  the  Saviour’s  death 
(1  Corinthians  xi.  17-34),  narrated  what  took  place  at  the  Last 


APPENDIX 


175 


Supper,  and  quoted  Christ’s  words :  “This  do  ye,  as  oft  as  ye 
drink  it,  in  remembrance  of  Me”  (verse  25).  But  this  implies 
no  definite  command  making  some  religious  ceremony,  a  duty  for 
all ;  the  meaning  is  simply  that,  as  often  as  the  Corinthians  did 
thus  take  food  together,  they  were  to  remember  Christ’s  death.* 

4.  The  True  Communion  of  the  Body  and  Blood  of  Christ 
is  Spiritual.  It  is  partaking  of  Christ’s  nature  or  character,  and 
is  necessary  for  the  support  of  the  spiritual  life  of  all  God’s 
people,  just  as  food  and  drink  are  necessary  for  the  support  of 
bodily  life.  Jesus  explained  this  fully  to  His  disciples  (see  John 
vi.),  but  many  of  them  deemed  it  “a  hard  saying”;  only  a  few 
understood  (verses  60  and  66).  He  spoke  of  Himself  as  the 
“bread  of  life”  (verse  48),  which  was  given  by  His  Father 
(verse  32).  He  said  that  this  “bread”  is  His  flesh,  which  He 
would  “give  for  the  life  of  the  world”  (verse  51).  He  showed 
the  need  for  partaking  of  His  “flesh”  and  “blood” ;  otherwise, 
He  declared,  “ye  have  no  life  in  you”  (verse  53).  He  said  that 
the  one  who  thus  feeds,  “dwelleth  in  Me,  and  I  in  him”  (verse 
56),  and  that  he  “shall  live  for  ever”  (verse  58).  He  made  clear 
that  this  spiritual  food  is  obtained  by  coming  to  Him  and  believ¬ 
ing  on  Him  (verse  35). 

Thus,  spiritual  feeding  upon  Christ  is  the  true  “Supper  of  the 
Lord,”  which  may  be  enjoyed  by  all,  according  to  Christ’s 
promise — 

“If  any  man  hear  My  voice,  and  open  the  door,  I  will 
come  in  to  him,  and  will  sup  with  him,  and  he  with  Me” 
(Revelation  iii.  20). 

5.  The  Salvation  Army  urges  the  Importance  of  obeying 
the  Commands  which  it  understands  the  Saviour  to  have 
given  at  His  last  Supper.  That  is: 

(a)  The  Saviour  told  His  folloivers  to  remember  His  death, 
particularly  in  connection  with  their  eating  and  drinking.  This 
true  Salvationists  do — by  frequent  reference  to  Calvary  in  their 
speaking,  singing,  and  conversation,  and  regularly  by  their  “grace” 
at  meals,  when  they  ask  a  blessing  “for  Jesus’  sake,”  or  when  they 
use  such  words  as : — 

We  thank  Thee,  Lord,  for  this  our  food, 

But  more  because  of  Jesus’  Blood; 

Let  manna  to  our  souls  be  given, 

The  Bread  of  Life  sent  down  from  Heaven. 

(b)  The  Saviour  said  that  His  followers  were  spiritually  to 
feed  upon  Him.  This  true  Salvationists  do,  not  by  means  of  out¬ 
ward  ceremony,  but  by  coming  direct  to  Jesus  Himself  in  prayer, 
faith,  and  a  spirit  of  willing  obedience. 

*  Even  though  at  this  time— twenty -five  or  more  years  after 
Christ  s  death  something  in  the  nature  of  a  religious  ceremony  may 
have  been  instituted  among  the  Corinthian  Christians  (which  is 
by  no  means  certain),  there  is  nothing  to  show  that  this  was  either 
desired  or  intended  by  God,  or  that  we  should  copy  them;  on  the 
contrary,  the  existence  of  abuses,  and  Paul’s  correction  of  the 
same,  seem  to  point  to  the  opposite  conclusion. 


INDEX 


PAGE 


PAGE 


Absolute  Perfection  . 128 

Adamic  Perfection  .  129 

Adoption  . 90,  104 

Adornment,  Worldly . 138 

Advent,  Second  (See  Return 
of  Jesus  Christ) 

Anger,  God’s  . 55,  161 

Annihilation  .  163 

Articles  of  War  . 172 


Ascension  of  Jesus  Christ.. 35,  70 
Assurance 

of  Salvation  . 86,  106 

— Sanctification  .  143 

Atonement  of  Christ  (see 
also  Redemption) 
as  payment  of  debt  ....  71 

aspects  of  .  66 

consistent  with  justice..  70 

extent  of  .  72 

foreshadowed  in  Old 

Testament  .  69 

for  whom  intended .  72 

Holy  Spirit  and .  83 

how  man  is  benefited  by  66 

meaning  of  .  64 

mistakes  to  avoid,  con¬ 
cerning  .  71 

objections  to  .  70 

only  ground  of  Salvation  80 
proofs  of  its  acceptance.  70 

redemption  and  .  65 

suffering  involved  in .  72 

taught  by  Christ .  68 

universality  of  .  72 

voluntary  . 65,  71 


Attributes  of  God .  26 


Backsliding 

Army  belief  concerning, 

2,  110,  116 

causes  of  .  116 

description  of  .  116 

final,  possibility  of . 118 

Holy  Spirit  and  . 118 

Baptism  . 169 

Believing  on  Jesus  (see  Sav¬ 
ing  Faith) 

Benevolence,  or  Love 

attribute  of  God  .  28 

essence  of  true  religion..  58 

Bible,  The 

adaptation  of,  to  human 

soul  needs  .  18 

Army  belief  concerning..  1,  3 

books  of  .  3 

central  figure  of .  13 


Bible,  The — Continued 

Christ  and  inspiration  of  16 
claims  of,  to  inspiration  17 

description  of  .  3 

differences  of  its  books..  4 

divisions  of  .  3 

historical  truthfulness  of  20 
Holy  Spirit  and  ...84,  85,  87 

influence  of  . 4,  19 

inspiration  of  .  14 

Jesus  Christ  an  out¬ 
standing  feature  of...  13 

languages  translated  into  4 

— written  in  .  4 

meaning  of  name .  3 

miracles  and  . 11,  18 

need  for  .  5 

outstanding  features  of.  10 
personal  experience  and.21,  25 

preservation  of  .  19 

prophecy  and  .  10 

prophets  of  .  10 

purpose  of  .  15 

recent  discovery  and  ....  20 

revelation  given  by  .  7 

sacred  books  and .  22 

science  and  .  22 

sin  and  .  46 

subjects  dealt  with  in ... .  4 

supposed  mistakes  of  . . .  21 

unity  of  . 4,  19 

writers  of  . 4,  19 

Blessing,  The  (see  Entire 
Sanctification) 

Blood  of  Jesus  Christ  (see 
Atonement  of  Christ) 

Body,  The  Human 

death  of  . 57,  147 

entire  sanctification  and 


133,  140 


resurrection  of  .  153 

what  it  is  .  44 

Bondage  of  Sin,  The .  56 

Breaking  of  Bread .  173 


Ceremonials  .  168 

Character 

entire  sanctification  and.  128 

predestination  and  .  76 

regeneration  and  .  103 

Christ,  Meaning  of  Title .  41 

(see  also  Jesus  Christ) 

Christian  Perfection .  130 

Clean  Heart  . 125,  130 

Comforter  (see  Holy  Spirit) 
Communion  (see  The  Lord’s 
Supper) 

Companionships  . 114,  116 


178 


INDEX 


PAQB 


PAGB 


Condemnation,  Freedom  from 


101,  112 

Confession 

of  Christ  .  113 

— sin .  94 

Conscience 

convinces  man  of  sin....  45 

effects  of  sin  on .  56 

function  of  .  45 

gives  consciousness  of 

God  .  24 

will  approve  Judgment 

Day  sentences  .  160 

witness  of  Spirit  and....  107 

Consciousness  of  God  .  24 

Consecration  . 140 

Contrition .  93 

Conversion  (or  Regeneration) 

Bible  terms  for .  102 

description  of  .  101 


entire  sanctification  and 

104,  123 

Holy  Spirit  and 

83,  86,  87,  101,  124 


justification  and  .  103 

nature  of  .  101 

results  of  .  103 

why  necessary  . 59,  103 

Conviction 

for  holiness  . 136 

Holy  Spirit  and... 86,  95,  136 

of  sin  .  92 

Covetousness  . 51,  137 

Creation 

God  and  .  28 

Holy  Spirit  and  _ ....  82 

Jesus  Christ  and  .  37 

of  man  .  47 

Dead 

in  sin  . 58 

unto  sin  .  127 

Death 

body,  the  and . 44,  57,  147 

condition  of  soul  after..  150 

everlasting  .  58 

man’s  spiritual  condition 

fixed  at  .  149 

opportunity  for  Salva¬ 
tion  ends  at  .  149 

recompense  after  . 148 

second,  the  . 161 

sin  and  .  57 

spiritual  . 54,  57 

Death  of  Christ  (see  Atone¬ 
ment) 

Dedication 


entire  sanctification  and  123 


infants  and  . 172 

Dependence,  Sense  of,  In  Man 

5,  24,  47 

Depravity  .  53 

Design  in  Nature .  23 

Destruction  of  Soul 

annihilation  and  . 163 

cause  of  .  88 


doom  of  the  unsaved....  161 


Destruction  of  Soul — Continued 

Holy  Spirit  and  .  88 

Development  of  Religion ....  110 

Devil,  The  . 50,  58 

Devotion  to  God  ....122,  124,  145 

Discovery  and  the  Bible .  20 

Divinity 

of  Jesus  Christ . 36,  65 

— the  Holy  Spirit .  81 

Doctrines  of  The  Salvation 

Army .  1 

Doubt 

concerning  resurrection..  155 
the  first  temptation  and.  50 

Doubtful  Practices  . 138-140 

Dress,  Worldly .  138 


Election  .  77 

Entire  Sanctification 

Army  belief  concerning.2, 122 

aspects  of  . 125 

assurance  of  . 143 

attainment  of  .  136 

Bible  commands  and....  131 

— prayers  and  .  132 

— promises  and  . 131 

— saints  and  .  132 

Christ’s  purpose  and....  132 

consecration  and  .  140 

conviction  for  .  136 

faith  and  . 142,  144,  146 

falling  and  .  130 

how  retained  . 143 

infirmity  and  .  129 

instantaneous  .  143 

mistakes  and  .  129 

modern  witnesses  to  ....  133 

nature  of  . 122 

perfection  and  ..126,  128,  129 

possibility  of  .  130 

renunciation  and  _ 137,  141 

results  of  .  144 

S.  A.  Officers  and.... _ 145 

spiritual  growth  and.  130,  145 

temptation  and  .  129 

unbelief,  causes  of,  con¬ 
cerning  . 134 

what  it  is  not  . 128 

when  it  takes  place  . 133 

Eternal  Existence 

of  God  .  26 

— Jesus  Christ . 34,  36 

—the  Holy  Spirit .  81 

Eternal  Happiness  (see 
Heaven) 

Eternal  Life  .  165 

Eternal  Punishment  (see 
Hell) 

Evolution  .  24 

Exaltation  of  Jesus  Christ, 


Existence  of  God,  The 

man’s  natural  conscious¬ 
ness  and  .  24 

nature  and  . 23 

personal  experience  and.  25 
the  Bible  and  .  25 


INDEX 


179 


PAOB 


Faith 

entire  sanctification  and, 

142,  144,  146 


possible  to  all .  98 

repentance  and  .  97 

Salvation  and  . 96 

spiritual  life  and _ 110,  115 

Faithfulness  of  God .  28 

Fall,  The 

account  of  .  50 

Atonement  and  .  73 

cause  of  .  50 

consecration  and  . 140 

consequences  of  .  51 

meaning  of  .  50 

Fatherhood  of  God . 9,  32,  105 

Favor  of  God,  The  101,  110,  115 

Final  Salvation  . 91,  118 

First  Parents,  Our . 48,  50 

Foreknowledge  of  God .  76 

Forgiveness  of  Sins 

assurance  of  .  106 

atonement  and  .  72 

by  Jesus  Christ  .  37 

description  of  .  99 

desire  for  .  94 

evil  habits  and  .  101 

natural  consequences  of 

sin  and  . 101 

obtained  by  Bible  peni¬ 
tents  .  96 

results  of  .  101 

the  past  and  .  101 

Free  Will 

backsliding  and  .  118 

man  and  .  45 

redemption  and  .  75 

Salvation  and  .  79 

sin  and  .  59 

Fruits  of  Entire  Sanctifica¬ 
tion  .  144 

Fulfilled  Prophecy  .  10 

Full  Salvation  . 130 

Future  State,  The . 147 


Glory  of  God,  The;  man’s 

rightful  aim  . 47,  139 

God 

anger  of  .  55 

Army  belief  concerning  1,  23 

attributes  of  .  26 

Creator,  Preserver,  and 

Governor .  28 

existence  of  .  23 

Fatherhood  of  . 9,  32,  105 

glory  of  . 47,  139 

His  permission  of  suffer¬ 
ing  .  29 

nature  of  .  26 

the  Father  .  32 

— Holy  Spirit  . 33,  81 

— Son  . 33,  34 

Trinity  of  .  30 

Unity  of  .  30 

wrath  of . 55,  161 

Government  of  the  World.  .28,  37 


PAGE 


Grace  .  92 

Growth,  Spiritual, 

115,  130,  145,  16C 

Guilt 

forgiveness  and  .  101 

repentance  and  .  92 

sin  and .  56 

the  Fall  and . . .  51 


Habits 

forgiveness  and  evil .  101 

renunciation  and  doubt¬ 
ful  .  139 

sin  and  evil  .  56 

Heart  Faith . 96,  115,  142 

Heathen,  The  .  108 

Heaven 

description  of  .  164 

regeneration  and  .  103 

Hell 

Bible  representations  of.  161 
Christ’s  teaching  about. .  161 

everlasting  .  162 

God’s  love  and  .  163 

meaning  of  .  160 

Heredity  . 52,  54 

Holiness  (see  also  Entire 
Sanctification) 

God  and  .  27 

Holy  Spirit,  source  of. .  85 

man  and  .  126 

Holy  Ghost,  The  (see  Holy 
Spirit) 

Holy  Spirit,  The 

as  the  Comforter  . 83,  86 

atonement  and  . 64,  83 

backsliders  and  .  118 

baptism  of  .  170 


connected  with  truth, 
holiness,  and  power. ...  85 

conversion  and,  86,  87, 101,  124 
conviction  and  ...  .86,  95,  137 
co-operation  of,  necessary  89 


divinity  of  .  81 

dwells  with  and  in  man, 

87,  127 

evil  habits  and  .  101 

influence  of  . 57,  87 

Jesus  Christ  and  . 83,  85 

means  used  by  .  87 

nature  of . .  81 

operations  of  .  86 

Pentecostal  outpouring  of  84 

personality  of  .  82 

repentance  and  .  95 

resistance  of  .  88 

Salvation  and, 

83,  86,  87,  163.  171 
soul-seeking  and  ..85,  87,  88 

spiritual  life  and . 33,  86 

witness  of  . 85,  107 

work  of  .  83 


Humanity  of  Jesus  Christ...  39 


Image  and  Likeness  of  God 
in  Man  . 48,  103,  128 


180 


INDEX 


PAGE 


PAGE 


Immortality  of  the  Soul... 44,  148 

Immutability  of  God  .  26 

Inbred  Sin . 123,  137 

Incarnation  of  Jesus  Christ  35 

Infallibility  .  129 

Infinite  .  26 

Infinity  of  God .  26 

Infirmities  .  129 

Iniquity  .  53 

Innocence  of  First  Parents . .  48 

Inspiration  of  the  Bible,  The 

Bible  writers  and  .  17 

Divine  revelation  and....  15 

evidences  of  .  16 

extent  of  .  15 

meaning  of  . 14 

other  inspiration  and....  15 

purpose  of  .  15 

science  and  .  22 

supposed  mistakes  and  . .  21 

three  operations  in .  15 

Intellectual  Faith  . 96,  97,  115 

Intercession  of  Jesus  Christ.  35 


Jesus  Christ 

appearances  of,  to  men..  34 
Army  belief  concerning.  .2,  34 

Atonement  of  .  64 

benefits  secured  for  man 

by  .  63 

central  figure  of  Bible...  13 

claims  made  by  .  38 

divine  sonship  of  .  42 

divinity  of . 36,  65 

exaltation  of  . 35,  70,  71 

God’s  supreme  revelation 

to  man  .  13 

humanity  of  . 39,  65 

incarnation  of  .  35 

judgment  and  . 37,  157 

kingdom  of  God  and .  14 

names  and  titles  of .  41 

oneness  with  God  .  13 

problem  presented  by . . . .  14 

propitiation  for  sin .  67 

ransom  .  66 

reconciler  .  67 

representative  of  sinners  67 

resurrection  of  .  12 

resurrection  of  men  and.  153 
revelation  of,  completed 

by  Apostles  .  14 

revelation  of,  how  given . .  14 

sinlessness  of  . 13,  65 

sufferings  of  .  72 

the  Bible  and  .  16 

twofold  nature  of  .  34 

Jewish  Witness  to  Chris¬ 
tianity  .  13 

Josephus,  witness  to  Christ’s 

Resurrection  .  13 

Joy  . 106,  144,  165 

Judgment 

manner  in  which  con¬ 
ducted  .  158 

meaning  of .  156 


Judgment — Continued 

principles  of  . 158 

purposes  of  .  157 

result  of  .  160 

the  Judge  . 37,  157 

— people  judged  . 157 

time  of  .  156 

Justice 

Atonement  and  .  70 

attribute  of  God .  27 

death  of  Christ  and 

God’s  . 63,  66,  72 

justification  and  God’s  . .  100 
redemption  and  God’s....  63 
Justification  . 99,  103,  105 

Kingdom  of  God  . 13,  75,  151 

Fast  Supper,  Christ’s  173 

Fast  Things  . 2,  147 

Taw  of  God,  The 

atonement  and  . 63,  66 

fulfilled  by  love  . 59,  111 

condemnation  of . 101,  112 

conscience  and  .  24 

heathen  and  .  108 

holiness,  fulfilling .  127 

obedience  to .  Ill 

regeneration  and  .  103 

Salvation  and  . Ill 

sin  and  .  52 

what  it  is  .  Ill 

Lawgiver,  Divine,  Revealed 

by  Conscience  .  24 

Lord,  The;  Title  of  Jesus 

Christ  .  41 

Lord’s  Supper,  The . 173 

Loss  of  Soul . 118,  161 

Love 

attribute  of  God .  28 

conversion  and . 104,  111 

entire  sanctification  and 

126,  145 

essence  of  true  religion..  58 

fulfils  God’s  law . Ill,  127 

obedience  and . 110,  111 

perfect  . 126 

Love  of  God,  The 

eternal  punishment  and..  163 
redemption  and . 62,  80 


Man 

Army  belief  concerning,  1,  44 

creation  of  .  47 

fall  of  .  50 

his  greatest  need .  60 

— place  in  creation  _ 45,  47 

moral  being,  a .  45 

nature  of . 44 

origin  of  .  46 

original  condition  of .  48 

rational  being,  a  .  45 

religious  being,  a . 24,  45 

sinfulness  of . 45,  52 

Mercy  of  God . 28,  51,  67,  100 

Merit  and  Salvation . 80,  99 

Messiah  .  ->3 


INDEX 


181 


PAGE 


Miracles 

Bible  revelation  and .  11 

definition  of  .  11 

possibility  of  .  11 

verification  of  .  12 

Misery  and  Sin  . 29,  56 

Mistakes 

entire  sanctification  and..  129 

supposed,  of  Bible  .  21 

Moral  Attributes  of  God..  27 
Moral  Instinct  24 

Moral  Sense  .  45 

Natural  Attributes  of  God ...  26 

Natural  Consciousness  of  God  24 

Nature  and  God . 5,  23,  30 

New  Birth  .  101 

New  Testament,  The 

Christ’s  names  and  titles 

in  .  41 

Heaven  and .  164 

Holy  Spirit  and  .  85 

inspiration  of  .  18 

original  language  of  ... .  4 

redemption  and .  61 

resurrection  and .  153 

return  of  Jesus  Christ 

and  .  150 

spiritual  religion  and  . . .  168 

the  Bible  and  .  3 

Trinity,  the,  taught  in  . .  30 

Obedience  to  God  . .  110 

Old  Testament,  The 

Christ’s  attitude  towards  9, 16 

Heaven  and  .  164 

historical  accuracy  of....  20 

Holy  Spirit  and  .  84 

inspiration  of  .  16 

New  Testament  writers 

and  .  18 

original  language  of  . . .  4 

redemption  and  . 61.  69 

resurrection  and  .  153 

the  Bible  and  .  3 

— Trinity  and  .  30 

Omnipotence 

of  God  .  27 

— Holy  Spirit .  81 

— Jesus  Christ  .  36 

Omnipresence 

of  God  .  27 

— Holy  Spirit .  81 

— Jesus  Christ  .  36 

Omniscience 

of  God  .  27 

— Holy  Spirit .  81 

—Jesus  Christ  .  36 

Pardon  . 100,  105 

(see  also  Forgiveness  of  Sins) 

Passover  Lamb . 69,  173 

Peace,  Inward  . 144 

Penitent,  The  True .  92 

Pentecost  and  the  Holy  Spirit  84 

Perdition  .  161 

Perfect  Love  .  126 


PAGE 

Perfection  . 126,  128,  129,  130 

Possessions,  Consecration  of  141 


Power,  Spiritual . 86,  111 

Prayer 

Bible,  for  holiness  . 132 

Holy  Spirit  and  .  87 

of  Bible  Penitents  .  95 

spiritual  life  and  .  113 

to  whom  addressed  ....  33 

Predestination  .  7n 

Prediction  .  10 

Pride  . 51,  137,. 138 

Probation 

earthly  life  a  . 118 

moral  beings  and .  50 

Progress,  Spiritual  (see 

Growth,  Spiritual) 

Progressive  revelation  .  9 

Prophecy 

Bible  revelation  and  ....  10 

fulfilled .  10 

meaning  of  .  10 

prediction  and  .  10 

Prophets  .  10 

Propitiation,  Christ  as  .  67 

Providence  of  God  .  28 


Punishment  of  the  Wicked 

(see  Hell) 

Purity 

first  parents  created  in..  48 


inward  .  125 

Ransom,  Christ  as  _ 61,  66,  68 

Recompense  after  Death  ....  148 

Reconciliation  .  67 

Redemption  (see  also  Atone¬ 
ment  of  Christ) 

Army  belief  concerning..  61 

aspects  of  .  66 

atonement  and  .  65 

benefits  obtained  by  ..62,  75 
Christ’s  ascension  and..  70 

— resurrection  and  .  70 

— teaching  concerning...  68 

first  intimation  of  .  51 

free  will  and  .  75 

God’s  purpose  in  .  62 

ground  of  .  62 

importance  of  doctrine..  61 

nature  of  .  61 

problem  solved  by  .  63 

propitiation  and  .  67 

ransom  and  . 61,  66 

reconciliation  and  .  67 

representative  nature  of, 

67,  68 

Salvation  and .  90 

Regeneration  (see  Conversion) 
Religion 

development  of . 110 

essence  of  true .  58 

Religious  Instinct  .  24 

Remission  of  Sins  .  101 

Renunciation 

of  opposition  to  God’s 

will  . 137,  141 

—sin  .  93 


182 


INDEX 


PAGE 


Repentance 

description  of  .  92 

faith  and .  97 

forgiveness  and  .  94 

Holy  Spirit  and  .  95 

obedience  and  .  110 

the  Bible  and .  95 

Representative,  Christ  the 

Sinner’s  .  67 

Resisting'  the  Spirit  . . .  .88,  92,  163 
Responsibility,  Personal 

for  repenting  .  95 

-sin  .  54 

— the  souls  of  others.. 75,  88 

Restitution  .  94 

Resurrection 

of  Jesus  Christ  . 12,  70 

— the  body  .  153 

redemption  and  ..57,  62,153 

spiritual  .  102 

Return  of  Jesus  Christ,  The.  150 

Revelation 

general  .  5 

Jesus  Christ  and - -  13 

meaning  of .  5 

natural  .  5 

need  for  .  5 

progress  in  .  9 

special  . 5,  7 

supernatural  . 5,  7 

two  kinds  of  .  5 

Reward  of  the  Righteous  (see 
Heaven) 

Sabbath,  the  Christian .  12 

Sacraments  168 


Sacrifice  of  Christ  (see  Atone¬ 
ment) 

Salvation 

Army  belief  concerning  2,  90 


assurance  of  .  106 

benefits  included  in  . .  .90,  99 

by  grace  .  92 

conditions  of  .  92 

election  and .  77 

faith  and  .  96 

final  . . 91,  118 

ground  of  .  80 

heathen  and  .  108 

Holy  Spirit  and . 86,  87 

meaning  of .  90 

merit  of  .  80 

mistakes  concerning .  79 

opportunity  for  .  149 

predestination  and  .  76 

provided  for  all  .  72 

redemption  and  .  90 

repentance  and  .  92 

Salvation  Army  Doctrines  ...  1 

Salvation  Army,  The 

Officers  and  entire  sancti¬ 
fication  .  145 

redemption  and  . .  62 

sacraments  and  .  168 

Salvation  and .  91 


soldiership  in,  admission 


PAGE 

Salvation  Army,  The— Continued 


to  .  172 

the  Bible  and .  3 

Sanctification 

entire  . 122 

meaning  of  .  122 

partial  . 123,  124 

regeneration  and  .  123 

Satisfaction  to  Divine  Justice  67 

Saving  Faith  .  96 

Science 

man’s  origin  and  .  46 

Bible  and  .  22 

Scrip  tuxes t  The  .  3 

Second  Coming,  The  (see  Re¬ 
turn  of  Jesus  Christ) 

Self-existence  of  God  .  26 

Selfishness . . .  58 

Sin 

a  disorder  or  disease  ....  55 

as  debt  .  71 

aspects  of  .  54 

confession  of  .  94 

converted  people  and, 

104,  114,  117,  124 

conviction  of  .  92 

entire  sanctification  and  123 

freewill  and  .  59 

God’s  wrath  and  .  55 

guilt  and  . 56 

hatred  of  . 92,  104 

human  misery  and  .  56 

inbred  . 123,  137 

love  of .  88 

nature  of .  52 

origin  of,  among  mankind  50 

penalty  of  .  57 

principle  of .  123 

power  over  . 93,  104,  125 

questions  concerning  ...  59 

renunciation  of .  93 

repentance  and  .  92 

responsibility  for .  54 

selfishness  and  .  58 

separation  from  God  and  54 

sorrow  for .  93 

the  first  human .  50 

universality  of  . 45,  51 

Sinful  Nature  . 53 

Sinfulness  of  Man  ........45,  52 

Sinless  Perfection  .  129 

Son  of  God,  The  .  42 

Son  of  Man,  The  .  42 

Sons  of  God  (see  Adoption) 

Sorrow  and  Suffering 

God’s  permission  of  ... .  29 

Jesus  Christ  and  .  35 

purpose  of  . ..29,  131 

sin  and . . 29,  56,  163 

Soul- Seeking 

God’s  commands  concern¬ 
ing  .  114 

Holy  Spirit  and  - ..85,  88 

influenced  by  belief  ....  74 

the  heathen  and  . 109 


INDEX 


183 


PAGE 


Soul,  The 

immortality  of  .  148 

loss  of  .  161 

what  it  is  .  44 

Spirit  of  God  (see  Holy  Spirit) 
Spirit,  The  (see  Holy  Spirit) 

Spirit,  The  Human  . 44,  45 

Spiritual  Life,  The . 110 

Spirituality  of  God .  26 

Strong:  Drink .  138 

Submission  to  God  94,  143,  144 


Suffering:  (see  Sorrow  and 
Suffering) 

Supernatural  Revelation  .  .5,  6,  7 


Temptation 

first  parents  and  .  50 

holiness  and  . 129 

Jesus  Christ  and .  40 

resistance  of  . 113 

Testimony 

assurance  and  . 106 

entire  sanctification  and.  145 
outward  sign  of  conver¬ 
sion  .  172 

spiritual  life  and  . 113 

Tobacco  .  138 

Transgression  .  53 

Trinity  of  God,  The 

Army  belief  concerning.  .1,  23 

First  Person  of .  32 

illustrations  of .  32 

meaning  of  .  30 

mystery  of  .  32 

Persons  of  .  31 

prayer  addressed  to .  33 


PAGE 

Trinity  of  God,  The — Continued 
Second  Person  of  ..33,  34,  63 

the  Bible  and  .  30 

Third  Person  of . 33,  81 

Trouble  .  131 

(see  also  Sorrow  and  Suf¬ 
fering) 

Truth 

attribute  of  God  .  28 

Holy  Spirit  and  .  85 

Unchangeableness 

of  God  .  26 

— Jesus  Christ  .  36 

Unity  of  God .  30 

Victory,  Spiritual  . 103,  145 

WiU  of  God,  The, 

47,  111,  112,  124,  144 

Wisdom  of  God  .  27 

Witness  of  the  Spirit, 

85,  86,  107,  143 

Word,  The;  Title  of  Jesus 

Christ  .  41 

Work  for  Souls  (see  Soul¬ 
seeking) 

Worldliness 

Bible  teaching  concerning  139 
converted  people  and....  103 


in  dress  . 138 

Worship,  Religious 

instinctive  in  man .  45 

Jesus  Christ  and .  37 

the  Trinity  and .  31 

to  be  given  only  to  God.  1,37 
Wrath  of  God  . 55,  161 


Date  Due 


